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COLLEGIUM 


THE  DIALOGUE 


OF 


SALOMON  AND   SATURNUS, 


WITH  AN  HISTORICAL  INTRODUCTION, 


BY 


JOHN  M.  KEMBLE,  M.A.,  TRIN.  COLL.  CAMB. 

MEMBER  OF  THE  ROYAL  ACADEMIES  OF  BERLIN  AND  MUNICH, 
FELLOW  OP  THE  ROYAL  SOCIETIES  OF  HISTORY  IN  STOCKHOLM  AND  COPENHAGEN, 

FELLOW  OF  THE  ROYAL  SOCIETY  OF  ANTIQUARIES  IN  ICELAND, 
AND  HONORARY  SECRETARY  OF  THE  HISTORICAL  SOCIETY  OF  ENGLAND,  KTC.,  ETC.,  ETC. 


LONDON: 

PRINTED  FOR  THE  ^LFRIC  SOCIETY. 

MDCCCXLVIII. 


PRINTED  BY 

RICHARD    AND    JOHN    EDWARD    TAYLOR, 
RED  LION  COURT,  FLEET  STREET. 


AI.KRE 


FLAMMAM. 


PREFACE. 


IF  a  strict  application  of  the  Horatian  maxim  could  ensure 
the  excellence  of  a  book,  there  would  be  no  cause  to  doubt 
the  success  of  this  one :  it  has  lain  by  me  not  nine,  but 
fifteen  years,  having  been  first  commenced  at  Cambridge  in 
the  year  1833,  partly  with  a  desire  to  distract  my  mind  and 

obtain  some  relief  from  severer  studies. 

• 

But  it  had  at  the  same  time  another  motive.  In  the 
course  of  a  laborious  inquiry  into  the  progress  of  the  Refor- 
mation in  Germany,  it  was  impossible  not  to  become  aware 
of  the  extraordinary  character  of  the  literature  generally 
prevalent  in  the  fifteenth  century :  the  merciless  ridicule 
with  which  Ulrich  von  Hutten  and  his  friends  had  assailed 
the  defenders  of  the  old  and  now  crumbling  system,  appeared 
to  me  to  have  formed  no  unimportant  element  in  the  strength 
of  the  Reforming  party, — an  opinion  which  has  since  been 
expressed  by  Ranke  in  his  History  of  the  Reformation.  The 
"  Literae  Obscurorum  Virorum,"  so  humorous  in  themselves 
and  so  full  of  wit  and  fun,  I  had  before  rather  devoured  than 
read,  for  the  sake  of  the  amusement  they  supplied  :  they  now 
presented  themselves  under  a  totally  new  aspect, — namely,  as 


iv  PREFACE. 

a  weapon  which  had  been  wielded  with  fatal  effect  against 
the  vast  and  obscene  sect  of  Obscurants  who  had  overlaid  the 
mind  of  Europe.  My  first  desire  was  to  republish  them — no 
very  good  edition  of  the  book  being  known  to  me — with 
copious  illustrations  and  additions,  which  it  was  hoped  might 
still  be  supplied  by  the  German  libraries.  But  circumstances 
prevented  me  from  returning  at  that  time  to  the  Continent, 
and  deprived  me  of  the  means  of  executing  the  plan  upon  a 
scale  which  alone  would  have  been  worthy  of  it.  In  the 
course  of  my  reading  however  I  had  found  a  series  of  tales, 
all  of  which,  in  my  opinion,  had  some  connection  with 
the  Reforming  movement,  and  which,  if  not  at  first  caused 
by  it,  had  at  least  been  turned  to  account  for  its  advance- 
ment. Among  these  was  the  Salomon  and  Marcolf,  the 
wide  dispersion  and  popularity  of  which  were  proved  by  the 
frequent  editions  which  immediately,  upon  the  invention  of 
printing,  issued  from  the  press. 

The  illustration  of  this  tale  seemed  worthy  of  being  under- 
taken, especially  as  it  was  obvious  that  it  might  be  made 
subservient  to  another  end, — the  development  of  the  History 
of  Fiction.  Whatever  the  form  it  had  assumed  in  the  fif- 
teenth century,  it  was  certain  that  it  dated  from  very  much 
earlier  periods,  and  had  its  remote  origin  in  very  different 
states  of  feeling ;  its  connexion  also  with  the  popular  litera- 
ture even  of  our  own  day  offered  some  grounds  of  interest. 

This  then  is  the  history  of  the  present  work,  in  its  earlier 
form.  It  will  be  readily  imagined  that  fifteen  years  have  not 
passed  without  bringing  great  changes  in  the  mode  in  which 


PREFACE.  v 

I  myself  view  such  collections.  Much  that  in  1833  had  been 
heaped  up  by  way  of  illustration,  and  whose  introduction 
could  only  have  been  justified  by  such  an  object,  has  now 
been  cancelled  in  deference  to  the  demands  of  delicacy. 
Much  too  that  would  then  have  appeared  for  the  first  time, 
has  since  been  made  accessible  through  other  collections. 
Accordingly  many  things  have  been  omitted  entirely,  while 
short  extracts  have  in  other  cases  been  relied  upon  to  put  the 
reader  in  possession  of  the  general  argument. 

On  the  formation  of  the  ^Eifric  Society  it  was  remembered 
that  such  a  book  was  in  being.  The  remarkable  poem  of 
Salomon  and  Saturn  was  selected  for  publication,  and  the 
materials  previously  collected  formed  a  not  uninteresting 
introduction  to  it.  The  reader  is  thus  put  in  possession  of 
the  principal  facts  connected  with  this  publication.  I  shall 
be  only  too  happy  if  he  laughs  over  it  as  I  have  laughed,  or 
derives  from  its  perusal  some  of  the  relief  which  I  sometimes 
have  derived  when  wearied  with  inquiries  of  a  more  severe 
and  serious  character. 

J.  M.  KEMBLE. 


Common  Wood,  near  Rickmersworth, 
March,  1848. 


CONTENTS 


Page 

Introduction 1 

Nature  of  the  Legend 3 

History  of  the  Legend 9 

German  and  Latin  Versions     17 

List  of  Proverbs    57 

French  Versions 73 

Traces  of  the  Story  in  England 84 

Other  Versions  of  the  Legend 96 

Traditional  Character  and  Proverbs  of  Salomon     1 04 

Traditional  Character  of  Marcolfus 113 

The  Poetical  Salomon  and  Saturn 134 

The  Prose  Salomon  and  Saturn 178 

Adrian  and  Ritheus 198 

Adrian  and  Epictus 212 

The  Master  of  Oxford's  Catechism .  216 


APPENDIX. 

Riote  du  Monde 223 

Proverbs  of  Alfred    225 

Anglo-Saxon  Apothegms 258 

Proverbs  of  Hending    270 

Saint  Serf  and  the  Devil 282 

Demaundes  Joyous 285 

Der  Phaffe  Amis 202 

Bedse  Collectanea  et  Flores .  322 


• 


SALOMON   AND    SATURN. 


INTRODUCTION. 

1  HE  story  whose  earliest  Teutonic  form  is  now  for  the 
first  time  printed,  has  long  been  a  favourite  in  various  parts 
of  Europe.  Although  it  makes  its  appearance  at  different 
times,  under  titles,  and  with  characteristics  which  differ 
according  to  the  habits  and  circumstances  of  each  people 
that  adopted  it  into  their  literature,  it  still  gives  throughout 
the  most  convincing  evidence  of  being  "  one  form  of  many 
names/3  There  are  few  nations,  of  modern  Europe  at  least, 
which  do  not  possess  a  version  of  the  story  j  and  as  we  con- 
tinue our  inquiry,  we  shall  soon  find  that  it  was  well  known 
and  widely  spread  among  our  forefathers  also. 

In  the  course  of  this  Introduction  I  shall  have  occasion  to 
show  the  original  identity  of  Marcolfus  and  Saturnus,  Salo- 
mon's competitors  in  all  the  known  forms  of  the  legend  ; 
and  consequently  to  prove  that,  however  variously  treated  at 
various  times,  the  legend  is  the  same  throughout.  Under 
these  circumstances  it  must  attract  our  attention,  though  it 
can  hardly  excite  our  surprise,  when  we  find  at  one  time  a 
most  solemn  and  serious  piece  of  mystical  theosophy  re- 
appearing at  another  in  the  form  of  a  coarse  but  humorous 
parody ;  nay,  even  passing  into  the  degraded  shape  of  a  dia- 
logue de  Meretricibus,  as  it  speedily  did  among  the  French. 
All  that  the  inquirer  here  finds  necessary  is  to  show  histori- 

SALOM.  B 


2  SALOMON  AND  SATURN. 

cally  when  and  where  such  change  took  place,  and  to  furnish 
at  least  plausible  reasons  for  its  existence. 

Of  all  the  forms  of  the  story  yet  preserved,  the  Anglo- 
Saxon  are  undoubtedly  the  oldest.  There  is  no  longer  any 
trace  of  the  original  from  which  they  were  taken  ;  and  we 
are  driven  to  the  imperfect  hypothesis  of  an  Eastern  source 
for  at  least  some  portion  of  what  the  Anglo-Saxon  poems 
contain,  without  being  able  to  show  how  or  when  the  legend 
migrated  to  Europe.  With  the  sole  exception  of  one  French 
version,  they  are  the  only  forms  of  the  storyremaining  in  which 
the  subject  is  seriously  and  earnestly  treated  ;  and,  monstrous 
as  the  absurdities  found  in  them  are,  we  may  be  well  assured 
that  the  authors  were  quite  unconscious  of  their  existence. 

That  which  is  with  us  either  blasphemy  or  nonsense,  was 
with  them  religious  wonder  and  knowledge  ;  they  loved 
mystery,  and  mysticism  still  more,  and  to  their  views  (ex- 
aggerated Anthropomorphic  views)  of  the  form  and  nature  of 
God  the  most  chaotic  mass  of  description  seemed  endurable, 
if  it  were  only  gigantic  enough  :  one  of  the  old  Greek  poets 
and  philosophers  has  said*, 

If  Bulls  made  Gods,  their  God  would  be  a  Bull  ! 

and  so  in  general  it  is  true,  that  when  men  make  Gods,  their 
God  must  be  a  Man  :  civilized  nations  prefer  indeed  a  God 
who  is  a  Man,  possessing  all  the  attributes  of  Man  in  the 
negative  ;  uncivilized  peoples  do  not  get  so  far  as  this  ;  they 
generally  content  themselves  with  a  being  possessing  every 
one  of  their  own  powers  and  passions  in  a  geometrical  pro- 
gression of  which  the  common  ratio  is  infinity,  or  at  least 


t    %t(>ce,$     -frOM  /o£f,  VjS 


V)  'y^a.-oi 

'iTTTTOl  ftil>$  'iTTITOlffl,  fio£$  B£   TS 

xetl  KS  Sieou  fteots  syQoKpov,  x.otl 

TOlOtvS'  UOV  TTt(>  XOtitTOl  ^iftac  S?%OV  OflOtOV. 

Xenophanes  in  Euseb.  Prof.  Evangel,  xiii.  13. 

Yet  this  hater  of  Anthropomorphic,  Boomorphic,  Hippomorphic  Gods  was 
railed  at  for  atheism. 


NATURE  OF  THE  LEGEND.  3 

what  they  believe  infinity  to  be.  The  Anglo-Saxon,  in  his 
description  of  the  Pater  Noster,  has  given  at  once  a  lament- 
able yet  very  instructive  picture  of  what  he  required  in  his 
supreme  Being.  Yet  it  is  only  such  because  it  is  intended  to 
be  read  and  contemplated  most  solemnly :  no  doubt,  no  fear 
of  ridicule  or  disbelief  ever  crossed  his  mind  :  whether  he 
translated  only,  or  was  indebted  to  his  own  fancy  for  his  de- 
scription, it  was  for  him  a  serious,  grave  and  earnest  enun- 
ciation of  what  he  believed,  or  wished  to  believe.  The  story 
was  for  knowledge,  and  he  that  was  acquainted  with  its 
contents  may  have  once  been  looked  upon  as  a  sage.  We 
are  now,  however,  to  view  it  in  another  and  very  different 
light.  The  transition  from  seriousness  to  joke  is  natural : 
the  formal,  solemn  Spruchmeister  and  the  licensed  jester  are 
necessary  inmates  of  the  same  court ;  they  are  counterparts 
only,  and  representatives,  of  two  necessary  modes  of  human 
thought.  They  act  and  react  upon  one  another;  they 
mutually  set  off  one  another,  and  the  vocation  of  the  one 
draws  its  life  and  import  from  the  presence  of  the  other.  In 
bad  natures,  the  prudential  and,  as  it  most  properly  should 
be  considered,  common-sense  judgement  converts  its  com- 
panion the  spirit  of  laughter,  joke  and  light-heartedness  into 
a  malignant  japer  and  jiber,  the  original  Mephistophiles*, 
who  in  the  moments  of  Faust's  highest  moral  feeling 

humbles  him  before  himself, 

and,  as  he  is  even  still  more  strongly  described,  "  Ever  nics 
with  nay  \  \ ' 

But  it  is  a  great  and  merciful  provision  that  neither  the 
most  nor  the  least  serious  of  man's  powers  should  alone 
constitute  the  staple  of  man's  nature  :  the  first  alone  would 
press  him  down  into  the  dust ;  the  second  alone  would  ren- 

*  Cornelius  has  in  this  feeling  (which  must  have  been  Gothe's  also)  actu- 
ally represented  his  Mephistophiles  in  a  jester's  cap  and  bells. — III.  of  Faust. 

t  I  use  a  good  old  English  phrase.  Nothing  can  translate  the  horror  of 
the  original — "  Der  Geist  der  stets  verneint." 

B  2 


4  SALOMON  AND  SATURN. 

der  him  incapable  of  ever  rising  from  it.  Good  men  know 
that  in  them  the  gravest  spirit  is  supported,  strengthened  and 
purified  by  the  lightest.  Good  or  bad,  both  spirits  must  be 
there  together,  and  whether  they  shall  be  there  for  happiness 
or  for  misery  depends  upon  something  beyond  the  sphere  of 
either.  Shakspeare,  when  he  introduced  into  one  mighty 
scene  the  real  madness  of  Lear,  the  assumed  madness  of 
Edgar  and  the  thoughtlessness  of  the  jester,  which,  though 
it  approaches,  does  not  quite  reach  one  form  of  idiotcy,  had 
assuredly  something  deeper  at  heart  than  the  mere  exhibition 
of  a  contrast :  he  had  to  bring  at  once  into  play  the  two 
opposite  but  coexisting  feelings  which  he  knew  lay  close 
within  the  breasts  of  his  hearers.  The  pompous  hero  of 
Spanish  Tragedy  must  be  accompanied  by  the  Grazioso  or 
fool,  who  parodies  his  speeches  and  interferes  with  the  course 
of  his  magnificent  and  grandiloquent  master  assuredly  for  a 
better  purpose  than  the  mere  disarming,  by  forestalling,  the 
ridicule  of  the  audience.  The  melancholy  and,  though  mad, 
most  serious,  earnest  and  noble  Don  Quixote  would  have 
been  too  painful,  too  conscience- smiting  an  object  of  con- 
templation, had  not  Sancho  been  introduced  to  light  up  the 
picture  and,  as  I  believe,  give  us  a  new  key  to  the  character 
of  the  hero. 

The  early  times  of  a  nation  possess  few  men  who  reflect 
upon  themselves  or  their  own  powers.  Nature  is  felt,  not 
reasoned  upon.  Everything  is  symbolic,  everything  brings 
a  visual  image  with  it,  a  part  or  the  whole  of  an  object.  The 
very  language  which  men  speak  announces  this  to  us  as  a 
fact.  Literature  is  the  resort  of  few,  and  the  very  existence 
of  a  literature  is  the  first  step  towards  "  treading  the  down- 
ward path  of  thought.'3  Its  subjects  are  serious;  for  even 
the  heroic  ballads  which  constitute  the  Epic,  are  to  peoples 
at  such  times  serious  and  important  records.  Yet  the  cha- 
racter of  the  Epic  speaks  for  itself ;  it  has  no  reflective  phi- 
losophy; it  describes  facts  and  feelings,  and  feelings  by  facts  ; 


NATURE  OF  THE  LEGEND.  5 

it  relates  everything  and  analyses  nothing.  When  among 
early  peoples  such  sources  of  enjoyment  as  their  poems  be- 
come influenced  by  the  introduction  of  a  new  and  most  im- 
portant interest,  namely  that  of  religion,  the  character  of 
literature  becomes  yet  more  serious.  The  lighter  feeling  then 
finds  its  support  in  action,  in  the  occurrences  of  society  and 
the  various  accidents  of  the  hunting  party  or  the  camp.  The 
weightier  visits  the  monk  in  the  cloister,  accompanies  him 
through  the  ponderous  pages  of  Hierome  and  Augustine,  and 
perpetually  reminds  him  that  while  he  reads,  he  must  read 
for  the  benefit  of  himself  and  of  his  kind.  He  that  did  not 
read,  could  not  read,  and  indeed  had  no  business  to  read, 
must  find  support  for  this  feeling  in  the  important  daily  in- 
terests of  worldly  life,  in  the  family  relations  of  father  or 
lord,  in  the  court  of  justice  and  the  council-chamber,  in  the 
house  or  on  the  battle-field.  As  warrior  and  lawgiver,  there 
was  little  lack  to  him  of  serious  occupation  ;  and  where  he 
found  serious  occupation,  there  might  he  also  find  amuse- 
ment and  gaiety.  The  priest  or  the  monk  was  not  so  for- 
tunately situated :  amidst  a  half-converted  people,  he  had  all 
the  labour,  all  the  danger  which  threaten,  and  not  a  tithe  of 
the  support  which  strengthens  the  missionary  of  our  times  : 
he  was  debarred  by  strict  enactment  from  the  amusements 
of  the  laity;  he  might  neither  sing  over  his  ale,  nor  play  an 
innocent  game  at  draughts  with  his  neighbour  ;  and  very  soon 
indeed,  both  in  England  and  elsewhere,  the  holy  charities  of 
domestic  life  were  torn  from  him,  and  he  was  forbidden  to 
become  a  husband  or  a  father.  In  this  state  of  mental  cas- 
tration, what  was  left  for  him  ?  True  indeed,  if  fortunate, 
he  might  even  aspire  to  the  honour  of  working  miracles  after 
his  death,  and  to  a  consequent  canonization;  but  in  the  mean- 
time he  starved  upon  seriousness ;  by  good  means  or  bad  he 
must  laugh,  and,  as  he  was  a  writer  and  reader,  he  wrote  and 
read  off  his  melancholy.  It  is  an  undoubted  fact,  that  the 
earliest  essays  of  a  humorous  nature,  be  they  verse  or  prose, 


6  SALOMON  AND  SATURN. 

are  the  productions  of  the  cloister.  How  this  spread  it  is 
quite  unnecessary  to  inquire ;  for  it  is  obvious  that,  when 
once  reading  and  study  become  generally  diffused,  food  for 
every  demand  of  the  mind  will  be  supplied;  and  even  where 
books  are  wanting,  there  is  the  wandering  singer  ready  to 
bear  from  castle  to  castle,  or  from  tavern  to  tavern,  literary 
ware  of  every  class  for  every  class  of  hearer.  Although, 
therefore,  the  earliest  literature  of  a  people  shows  but  little 
of  a  light  and  humorous  nature  (since  life  is  then  the  field 
where  the  laughing  spirit  is  to  try  its  power  and  find  its  full 
development),  yet  the  next  step  is  of  directly  the  opposite 
kind,  and  parody,  which  is  one  of  the  last  and  perhaps  the 
meanest,  is  also  the  second  point  of  advance  in  the  recorded 
development  of  a  people's  mind. 

Although  these  remarks  are,  as  I  believe,  generally  true, 
they  are  more  particularly  so  for  England ;  and  rude,  coarse 
even  as  many  of  the  compositions  of  our  forefathers  are,  we 
may  be  proud  to  think  that  little  of  that  disgusting  profligacy 
which  from  the  earliest  times  characterizes  the  literature  of 
other  races  is  to  be  found  among  ourselves. 

In  pursuance  of  this  spirit,  we  may  find  a  great  many  very 
coarse  and  homely  matters  in  the  German  versions  of  Salomon 
and  Marcolf,  but  nothing  morally  offensive  :  the  French  ver- 
sion, on  the  contrary,  is  far  more  polished,  but  distinguished 
throughout  by  a  pernicious  spirit,  which  clings  to  too  many 
of  the  productions  of  that  highly  civilized,  and  little  civil,  race. 

One  cause  has  been  already  assigned  for  the  alteration  in 
the  nature  of  the  legend  :  another  yet  remains,  which  depends 
very  closely  upon  what  I  consider  as  by  far  the  most  inter- 
esting matter  connected  with  the  subject.  It  will  hereafter 
be  seen  that  I  assign  a  Northern  origin  to  one  portion  of  the 
story,  while  I  admit  the  admixture  of  an  Oriental  element.  I 
propose  to  show  that  this  Northern  portion  is  an  echo  from 
the  days  of  German  heathenism,  and  to  restore  Saturnus  or 
Marcolfus  the  God  to  his  place  in  the  pagan  Pantheon  of  our 


NATURE  OF  THE  LEGEND.  7 

ancestors.  The  ludicrous  or  hateful  character  which  in  Mar- 
colfus  gradually  replaces  the  solemn  and  grave  dignity  of 
Saturnus,  confirms  my  view :  Christianity  never  succeeded 
in  rooting  out  the  ancient  creed  ;  it  only  changed  many  of  its 
objects,  which  maintained,  and  do  still  to  this  day  maintain, 
their  place  among  us.  What  had  been  religious  observance 
subsists  as  popular  superstition  :  the  cross  of  the  Saviour 
only  replaced  the  hammer  of  Th6rr ;  and  the  spells  which 
had  once  contained  the  names  of  heathen  Gods  were  still 
used  as  effective,  having  been  christened  by  the  addition  of 
a  little  holy  water,  and  the  substitution  of  the  names  of 
Abraham,  Isaac  and  Jacob,  Tobit,  St.  Peter  and  St.  Paul. 
We  did  little  more  or  less  than  the  Popes,  under  whose  ju- 
dicious management  the  festival  of  Pan  Lupercus  became 
that  of  the  Purification,  the  temple  of  the  Roman  Gods  be- 
came a  Church  of  the  Blessed  Virgin,  and  the  statues  of  its 
ancient  occupants,  tolerable  representatives  of  the  twelve 
Apostles.  But  this  toleration  extended  only  to  what  could 
be  made  use  of ;  that  which  was  too  essentially  heathen  to 
be  christianized  by  any  process,  was  by  some  means  or  other 
to  be  got  rid  of.  The  progress  of  opinion  on  this  subject  is 
curious :  at  first  the  half-converted  heathens  believed  their 
own  Gods  still  to  be  Gods,  though  inferior  in  power  and 
holiness  to  the  new  one,  from  whose  presence  they  were 
compelled  to  fly  :  next,  upon  a  hint  from  Jerome  or  Augus- 
tine, Woden,  Thunor  and  Frey  became  demons  who  had 
seduced  mankind ;  at  a  still  later  period  they  were  men  who 
had  arrogated  to  themselves  divine  honours  :  and  lastly,  the 
once  dreaded  titles  of  the  inmates  of  Os-geard  were  degraded 
to  trivial  and  ridiculous  uses.  Even  as  Odinn  is  in  the  Norse 
sogur  frequently  represented  in  a  poor  and  contemptible 
condition,  or  as  Fricge  in  Saxo  Grammaticus  appears  in  the 
light  most  dishonourable  to  a  lady,  so  does  Saturnus  or  Mar- 
colfus  the  God,  and  representative  of  the  old  heathen  power 
and  wisdom,  finally  dwindle  down  into  the  foul,  deformed  but 


8  SALOMON  AND  SATURN. 

witty  jester  of  the  German  legend,  or  the  profligate  and  dirty 
carper  of  the  French. 

To  determine  where,  and  at  what  period,  this  occurred, 
belongs  to  the  subject  to  which  I  now  proceed,  namely  the 
History  of  the  Legend.  The  Northern  portion  of  the  story 
will  be  treated  of  when  I  come  to  the  examination  of  the 
names  Saturnus  and  Marcolfus ;  at  present  my  business  is 
with  the  foreign  element,  introduced  in  the  person  and  under 
the  character  of  Salomon. 

Many  circumstances  conspire  to  render  it  probable  that 
among  the  Jewish  traditions,  whether  in  the  Talmud  or  not, 
the  first  germ  of  it  is  to  be  found*,  from  whence  it  probably 
found  its  way  into  the  East,  and  through  some  early  religious 

*  In  the  Catalogue  of  the  Bodleian  I  find  entered  "Libellus  dictus 

r\uW}  *  /t£^D  i-  e-  Proverbia  Salomonis,  quse  sunt  historiolse  seu  fabellse. 
4°.  Constant.  1517,"  a  work  not  noticed  by  d'Herbelot,  vid.  in  voc.  Amthal 
and  Messilah.  Can  any  of  the  contents  of  this  book  have  reference  to  our 
story  ?  It  is  not  altogether  unimportant,  that  in  the  Latin  version  Marcolf 
is  represented  as  coming  from  the  East  :  "  vidit  quendam  hominem,  Mar- 
colfum  nomine,  qui  ab  Oriente  nuper  venerat."  Von  der  Hagen,  in  his 
Introduction  (Deutsche  Gedichte  des  Mittelalters,  xxi.  vol.  ii.)  mentions 
having  read  an  oriental  tale,  whose  contents  resembled  those  of  the  Salo- 
mon and  Morolf  printed  by  him.  He  states  that  the  names  differed,  and 
that  the  scene  of  the  tale  was  laid  in  Bassorah.  Though  the  book  was 
modern,  it  might  have  been  drawn  from  ancient  Oriental  sources. 
Another  work,  with  the  same  title  of  Miscle  Scelomo,  HD /^ 
Proverbia  Salomonis,  is  mentioned  in  Bartoloccio,  Biblioth.  Magna  Rab- 
binica,  i.  708.  The  author  says,  "  Intentio  mea  in  eo  est  dare  interpre- 
tationem  omnibus  insomniorum  speciebus.  Incepi  ilium  Imolse,  et  filio  meo 
R.  Salomoni  dicavi,  anno  317-  Christi  1557."  Perhaps  this  work  is  of  the 
same  character  as  that  above  mentioned,  though  from  the  dates  it  is  scarcely 
possible  that  it  should  be  the  same  book.  In  Docen.  N.  Lit.  Anzeige.  1807. 
Sp.  757,  it  is  stated  that  a  Persian  copy  of  this  dialogue  exists  in  the  Bod- 
leian at  Oxford,  and  a  general  reference  is  given  to  Uri's  Catalogue.  I  have 
carefully  consulted  this  catalogue,  and  I  find  no  trace  of  the  dialogue,  or,  to 
speak  more  strictly,  no  trace  of  the  names.  In  a  review  of  Von  der  Hagen's 
German  Salomon  and  Marcolf,  by  James  Grimm,  in  the  Heidelb.  Jahrb. 
1809.  Pt.  45.  p.  249-253,  the  Oriental  character  of  the  story  is  argued  from  a 
comparison  of  Salomon's  Proverbs,  and  the  remark  that  in  Hebrew  Marcolf 
is  a  name  of  scorn.  Now  here,  unless  I  err  greatly,  James  Grimm  has  been 
deceived  by  a  resemblance  of  names  ;  the  word  Markolis  has  an  application 


HISTORY  OF  THE  LEGEND.  9 

book  into  the  West  also.  Josephus,  himself  a  jew  deeply 
versed  in  the  traditions  of  his  country,  is  the  earliest  profane 
author  with  whom  I  am  acquainted  who  notices  the  story  ; 
at  the  same  time  he  derives  his  information  from  still  older 
authorities,  namely  Dius  and  Menander  of  Ephesus.  The  Sa- 
turn or  Marcolf  of  our  legend  is  with  him  Abdimus  the  son  of 
Abdasmon  of  Tyre,  and  the  allusion  to  him  is  as  follows  :  — 

€TTl     TOVTOV   T[V   'A/3£r}jUOVO$    7TCUS     V€WT€pOS,    OS     del  kriKCL  TO.  TTjOO/SXlf- 

p,uTa  a  eTreracrcre  SoAojuaiv  6   lepoaoXvpwt'  /3aat\evs.    fivrjpovevet    ce 
KCIL    A/os,     Aeywi'  ovrws*      "  'A/3i/3aAou     TeXevTijcrairos,    vtos    CIVTOV 
ij3a.ffi\€V(rev  .......  TOV     Se    TVpavvovvTU    'Jepoo-oXv^uwi/ 

Trep-^at  Q^crl  Trpos  TOV  IL'ipapov   cur/y/mra,  /cat  Trap'  avrov 
Xafielv  aZiovvTa'   TOV  £e,  ^  dvvrjdevTa  diaKplvai  T(f  \vaaiTi 


of  the  kind,  no  doubt,  but  a  secondary  application  only,  and  one  that  does 
not  warrant  the  inference  drawn  from  it.  Buxtorf,  in  his  Lexicon  Chal- 
daicum,  gives  an  account  of  this  Markolis  D*  /1D1D  which  he  most  ab- 
surdly would  make  out  to  be  Mercurius,  "  commutatis  pro  more  7  et  **\." 
That  the  word  denoted  an  idol  of  some  sort,  though  certainly  not  the  God 

Mercury,  is  possible,  and  D*/1p  DO  Be*h  Kolis  appears  to  denote  a 
heathen  temple.  But  Rabbi  Tana,  author  of  the  Additiones  Talmudicse, 
denies  the  conclusion,  "  inquiens  non  esse  idoli  nomen,  et  Markolis  idem 
esse  quod  D*VlP  ^11  7^H  Hilof  Kolis,  Permutatio  laudis,  i.  e.  ignominia, 
Idolum  ignominiosum.  Nam  *^^  commutatio  a  *V/9  unde  I^DH  permutare, 
mutare,  et  0*  71  p  idem  quod  D1  /^p*  quod  in  contrarium  sensum  a  Rab- 
binis  traductum  est  JJJ7  7  ludificatio,  illusio.  Idem  probat  R.  Bechaj  in 
Deut.  vii.  26."  It  is  asserted  that  this  Markolis  was  worshiped  by  the 
casting  of  stones,  whence  the  Hebrew  pro\?erb,  to  cast  stones  at  Markolis, 
that  is,  to  commit  idolatry.  In  Medrasch  upon  Prov.  xxvi.  8.  we  have 

D^lpiob  pK  pIlD  VDD1?  TDD  pVlHtP  ^  ta»  "Quicum- 

que  impertitur  honorem  stulto,  similis  est  projicienti  lapidem  ad  Markolis." 
A  good  deal  more  of  the  same  sort  is  found  in  Buxtorf  under  the  word 
Markolis.  I  cannot  admit  the  probability  of  our  Marcolf  having  directly 
any  such  origin  :  in  the  first  place,  Marcolf  is  not  the  original  name  of 
Salomon's  competitor  ;  and  even  if  it  were,  the  whole  tone  of  the  earlier 
versions  being  solemn  and  serious,  and  the  humorous  character  having 
been  gradually  superinduced,  I  must  reject  all  immediate  dependence  upon 
the  Hebrew  Markolis.  It  is  in  the  latest  times  only  that  Marcolf  is  spoken 
of  as  a  fool.  Throughout  the  earlier  humorous  versions  he  is  more  than 
a  match  for  Salomon.  On  this  subject,  however,  I  shall  have  a  few  more 
remarks  to  make  when  I  come  to  the  names  Saturnus  and  Marcolfus. 


10  SALOMON  AND  SATURN. 


a  £e  rbv  EijOa^uov,  Kal  fjifj  CWtydlxra  \vvai  ra 
alviypara,  TroXXa  rwv  xpr)fj.aT<i)i>  els  TO  eTTi^'yutoj/  di/aXwo-ai.  elra  $i* 
'A/^rfjuova  ni/a  Tvpiov  ar$pa  ra  irporeQevTa.  Xvcrat,  icai  avrbv  aXXa 
Trpo/3aXe?v,  &  ju/)  XuVavra  ro>  SoXo/zwva,  TroXXa  r^7  Etjoajuw  Trpocr- 
aTToriffai  2£jO/?'juara."  /cat  At'os  yuev  ovrws  e'LprjKev. 

Jos.  Antiq.  viii.  5.  (Oxon.  fol.  1720.  vol.  i.  p.  353.) 

The  same  transaction,  though  with  a  different  result,  is 
alluded  to  in  another  passage,  immediately  preceding  the  quo- 
tations from  Menander  and  Dius  :  — 


teal  ao^iff^ara  ce  KOI  Xoyovs  alviypara>$eis  ^leTreju^/aro  TT/OOS  Toy 
SoXo^u<Jj>a  o  Ttiiv  TfjO/wj^  /BatrtXevs,  Trapa.KaXuii'  OTTIOS  avrw  TOVTOVS 
ffci(j)r)viffr],  Kal  TCIS  d-rropias  TWV  kv  avTois  £r)TOvfjiev<i))>  aVaXXa^r;*  rov 
£e  Seirov  OVTCL  KOI  ffvveTov,  oi^ev  TQVTWV  TraprjXOev'  dXXa  Travra 
TV  Xoyio-^tw,  Kal  p.aQ(av  avrwv  TY\V  Siavoiav  e^xu 


Again,  in  his  treatise  against  Appion,  lib.  i.,  he  repeats  this 
assertion  from  Menander  of  Ephesus  (vol.  ii.  1341)  in  very 
much  the  same  words  as  above,  and  in  p.  1340  from  Dius, 
with  the  slight  but  proper  variation,  elra  877,  AfiSijfjiovd 
rwa,  etc. 

It  seems  to  me,  however,  that  the  germ  of  the  story  is  to 
be  found  in  the  Old  Testament  itself.  The  facility  of  work- 
ing out  the  hints  there  given  is  obvious,  and  that  such  tra- 
ditional dialogues  should  have  sprung  from  them,  extremely 
natural.  The  visit  of  the  Queen  of  Sheba  (1  Kings,  ch.  x.) 
was  expressly  made  to  prove  the  wisdom  of  Salomon  :  "And 
when  the  Queen  of  Sheba  heard  of  the  fame  of  Salomon,  con- 
cerning the  name  of  the  Lord,  she  came  to  prove  him  with 
hard  questions  .  .  .  And  Salomon  told  her  all  her  questions  : 
there  was  not  anything  hid  from  the  king  which  he  told  her 
not."  There  are  in  the  Talmud  accounts  of  some  of  these 
questions  and  answers,  and  of  the  king's  devices,  whereby 
he  outwitted  this  adventurous  inquirer  after  hidden  things. 
But  the  commendation  given  by  Hiram  of  Tyre  to  Hiram  the 
artist  whom  he  sent  to  Salomon  seems  yet  more  in  point, 
and  serves  to  suggest  that  Abdimus,  the  son  of  Abdiemon, 


HISTORY  OF  THE  LEGEND.  11 

and  Hiram,  the  son  of  the  woman  of  the  daughters  of  Dan, 
are  in  character  very  nearly  connected.  Hiram,  in  his  letter, 
says  (2  Chron.  ii.  13),  "And  now  I  have  sent  a  cunning  man 
(endued  with  understanding)  of  Hiram  my  father's  ;  the  son 
of  a  woman  of  the  daughters  of  Dan,  and  his  father  was  a 
man  of  Tyre  :  skilful  to  work  in  gold  and  in  silver,  in  brass,  in 
iron,  in  stone  and  in  timber,  in  purple,  in  blue,  and  in  fine 
linen,  and  in  crimson ;  also  to  grave  any  manner  of  graving, 
and  to  find  out  every  device  which  shall  be  put  unto  him, 
with  thy  cunning  men,  and  with  the  cunning  men  of  David 
thy  father." 

Now,  whatever  relation  may  be  supposed  to  exist  between 
Hiram  and  Abdimus,  it  is  quite  clear  that  as  early  as  the 
twelfth  century  a  very  close  one  was  recognised  between 
Abdimus  and  Marcolf ;  for  William  of  Tyre  (Gesta  Dei  per 
Francos,  vol.  ii.  p.  834)  says,  "  Ex  hac  nihilominus  urbe 
(viz.  Tyre)  fuit  Abdimus  adolescens,  Abdsemonis  filius,  qui 
Salomonis  omnia  sophismata,  et  verba  parabolorum  senig- 
matica,  quse  Hyram  regi  Tyriorum  solvenda  mittebat,  mira 
solvebat  subtilitate,  De  quo  ita  legitur  in  Josepho.  Ant.  lib.  8, 

etc.  etc Et  hie  fortasse  est  quern  fabulosae  popularium 

narrationes  Mar  coif um  vocant,  de  quo  dicitur,  quod  Salo- 
monis solvebat  aenigmata,  et  ei  respondebat,  sequipollenter 
iterum  solvenda  proponens."  It  is  important  here  that  Wil- 
liam speaks  of  the  story  as  popular  at  this  period  among  his 
countrymen  ;  whether  by  popular 'es  we  understand  Europeans 
or  Asiatics,  a  point  as  yet  unsettled.  But  supposing  us  to 
adopt  the  most  unfavourable  supposition,  viz.  that  William 
was  an  Asiatic,  we  must  not  admit  that  the  story  was  not 
current  in  Europe  till  spread  there  by  the  Crusaders.  It 
was,  on  the  contrary,  well  known  at  a  much  earlier  period  : 
it  is  even  probable  that  some  wild  tale,  founded  on  the  cir- 
cumstance, was  once  received  by  Christians  among  the  books 
of  the  Old  Testament;  for  in  the  fifth  century  we  find  Pope 
Gelasius  expelling  from  the  Canon,  among  other  spurious 


12  SALOMON  AND  SATURN. 

compositions,  a  certain  "  Contradictio  Salomonis"  (A.D.494, 
Concil.  x.  p.  214).  That  this  e(  Contradictio  Salomonis "  was 
the  ground- work  of  our  Anglo-Saxon  poems  seems  very  pos- 
sible :  that  it  was  at  any  rate,  in  some  respects,  the  dialogue 
which  remains  to  us,  and  which  is  alluded  to  in  the  twelfth 
century  by  William  of  Tyre,  is  rendered  probable  by  the  fol- 
lowing words  of  Notker,  who  wrote  at  St.  Gall  in  the  eleventh  : 

"  Soliche  habent  misseliche  professiones  ;  Judeorum  literse 
so  gescribene  heizzent  deuterosis,  an  dien  milia  fabularum  sint, 
ane  den  canonem  divinarum  scripturarum.  Sameliche  habent 
hseretici  an  iro  vana  loquacitate.  Habent  ouh  soliche  sseculares 
literse.  Uuaz  ist  ioh  anders,  daz  man  Marcolphum  saget  sih 
ellenon  uuider  proverbii  Salamonis  ?  An  dien  alien  sint  uuort 
sconiu  ane  uuarheit."  (Schilter.  i.  228.) 

"  Talia  habent  varise  professiones ;  Judaeorum  literse  sic 
scriptse  vocantur  deuterosis,  in  quibus  millia  fabularum  sunt, 
extra  canonem  divinarum  scripturarum.  Similia  habent  haere- 
tici  in  eorum  vana  loquacitate.  Habent  etiam  talia  sseculares 
literae.  Quid  est  enim  aliud,  quum  dicant  Marcolphum  contra 
proverbia  Salomonis  certasse  ?  In  quibus  omnibus,  verba  pul- 
chra  sunt,  sine  veritate." 

However  absurd  and  fantastical  the  Salomon  and  Marcolf 
thus  alluded  to  may  have  been  (and,  if  the  supposition  be 
allowed  that  the  Anglo  Saxon  poetical  dialogue  is  a  more  or 
less  close  translation  from  it,  Gelasius  must  be  admitted  to 
have  exercised  a  very  sound  discretion),  it  is  still  quite  clear 
that  it  was  a  dialogue  of  a  very  different  kind  from  those 
which  have  since  existed  under  that  name. 

There  is  necessarily  great  difficulty  in  determining  where 
and  when  the  change  in  its  nature  was  completed,  and  less 
perhaps  with  regard  to  the  period  than  the  place,  because 
one  nation  would  not  long  remain  behind  another  in  a  case 
of  this  kind.  I  am  however  inclined  to  suspect  that  it  was 
in  Germany,  and  certainly  before  the  thirteenth  century,  pro- 
bably during  the  latter  part  of  the  twelfth.  There  is  reason 
for  supposing  that  in  the  Prankish  territory,  on  the  left  bank 


HISTORY  OF  THE  LEGEND.  13 

of  the  Rhine  and  below  the  Moselle,  this,  in  common  with 
other  and  similar  traditions,  was  well  known,  and  that  from 
thence  they  found  their  way  into  France  on  the  one  hand,  and 
into  Upper  Germany  on  the  other.  Into  England,  as  far  as 
I  know,  the  altered  form  of  the  legend  never  found  its  way  at 
all ;  for  such  allusions  to  it  as  occur  in  comparatively  modern 
MSS.  may  be  safely  referred  to  the  influence  of  the  French 
or  Latin  versions.  The  reasons  for  assigning  the  twelfth 
century  as  the  limit  between  the  two  forms  of  the  legend 
are  these  : — 

1 .  The  word  ellinon  made  use  of  by  Notker  means  merely 
to  contend  with  or  rival.     To  contend  with  ribaldry  and 
ridicule  against  wisdom,  and  with  absurdity  against  sense, 
would  hardly  have  been  expressed  by  this  grave  churchman 
by  the  word  ellinon :  just  as  little  would  he  have  introduced 
the  subject-matter  at  all  into  a  grave  work,  had  it  not  been 
itself  a  serious,  though  uncanonical  production.  But  above  all, 
he  praises  the  contents  of  the  Salomon  and  Marcolf,  which 
he  knew,  saying  that  the  words  are  beautiful,  though  there  is 
no  truth  (that  is,  canonical  authority)  in  them  :  sconiu  uuort 
would  not  apply  to  anything  of  the  nature  of  the  modern 
German  versions,  though  Notker  would  certainly  have  used 
that  expression  to  denote  something  more  nearly  resembling 
the  contents  of  the  Anglo-Saxon  poem. 

2.  William  of  Tyre  seems  expressly  to  exclude  anything 
like  parody  from  the  Salomon  and  Marcolf  that  he  knew :  he 
says  most  distinctly,  "  de  quo  (Marcolfo)  dicitur  quod  Salo- 
monis  solvebat  senigmata,  et  ei  respondebat,  cequipollenter 
iterum  solvenda  proponens."     This  is  not  the  description  of 
such  a  version  as  the  modern  German,  but  is  consonant  to 
what  he  had  read  of  Abdimus  in  his  Josephus. 

3.  Rambaut  d'Aurenga,  a  Provencal  poet  who  died  in  1 173, 
and  was  therefore  a  contemporary  of  William  of  Tyre,  notices 
the  legend  in  the  following  words  : — 


14  SALOMON  AND  SATURN. 

Cil  que  m'a  vout  trist  alegre 
sab  mais,  qui  vol  sos  dits  segre, 
que  Salamos  ni  Marcols, 
de  faig  rics  ab  ditz  entendre  ; 
e  cai  leu  d'aut  en  la  pols 
qui  s  pliu  en  aitals  bretols. 

(Cited  by  M.  de  Rochegude  in  his  Essai  d'un  Glossaire 
Occitanien.  Thoul,  1819  in  voc.  Bretols*.') 

Now  in  this  passage  the  words  "  knows  more  than  Salomon 
or  Marcolf,"  seem  to  imply  a  serious  version  of  the  story,  in 
which  a  real  struggle  for  the  palm  of  knowledge  was  main- 
tained; consequently  one  resembling  the  Anglo-Saxon  ver- 
sions, and  those  known  to  Notker  and  William  of  Tyre ;  and, 
on  the  other  hand,  different  from  the  German,  Latin  and 
French  forms,  which  will  be  noticed  hereafter. 

4.  Another  passage  to  the  same  effect,  and  probably  of  the 
same  period,  occurs  in  a  French  poem  against  the  luxury  of 
priests.  MS.  Arund.  507-  fol.  81. 

Mes  de  tant  soit  chescun  certayn 
ken  le  monde  nad  si  bon  escriueyn 
si  fieust  a  tant  com  Salomon  sage 
e  com  Marcun  de  bon  langage, 
e  mill  anz  uesquid  per  age, 
le  male  ne  cuntereit  nel  damage 
ne  la  peyne  que  le  prestre  auera 
qi  tiel  peiche  hantera. 

The  coarse  jests  of  the  French  Marcon,  or  the  Latin  and 
German  Marcolf,  could  hardly  have  justified  the  bon  langage 
of  this  allusion. 

*  Although  Rambaut  mentions  this  legend,  it  may  be  doubted  whether 
it  was  ever  very  commonly  known  in  Provence.  I  have  hitherto  never  met 
with  any  other  allusion  to  it ;  for  the  line, 

Com  Salamos  saup  pres  tenir, 

seems  too  vague,  although  occurring  in  the  enumeration  of  histories  which 
must  be  known  to  the  professional  minstrel.  See  Diez.  Poesie  der  Trouba- 
dours, p.  199.  Generally  the  expression  is,  as  wise  as  Cato,  or,  from  the 
famous  fox,  as  clever  as  Reynard.  Diez.  Poes.  p.  132.  The  life  of  Ram- 
baut, third  Count  of  Orange,  may  be  read  in  Diez.  Leben  d.  Tr.  p.  62. 


HISTORY  OF  THE  LEGEND.  15 

5,  In  an  article  by  Dom  Brial  in  the  fifteenth  volume  of  the 
Histoire  Litteraire  de  la  France,  p.  10,  there  is  noticed,  among 
other  works  of  Bishop  Serlon  contained  in  the  MS.  Bibl. 
Royale,  No.  3718,  a  copy  of  satirical  verses  addressed  to  an 
Abbot  Robert,  who  had  written  a  rhythmical  comment  upon 
this  tale  :  the  words  of  the  author  are,  "  La  quatorzieme  piece 
est  adressee  a  un  nomme  Robert,  a  qui  1'auteur  fait  honneur 
d'un  travail  sur  les  formules  de  Marculf e,  et  de  commentaires 
sur  les  livres  de  Salomon,  mais  qu'il  persifle  et  tourne  eri 
ridicule,  pour  s'etre  avise  de  faire  des  vers  avec  le  style  de 
Marculfe.  Voici  ce  qu'il  en  dit : — 

Dum  speculor  versum  dum  carmen  tam  bene  versum, 

Illic  perversuin  nihil  invenio  nisi  versum; 

Fas  tester  juris  ac  caetera  numina  ruris, 

Spem  de  futuris  praesentant  ilia  lituris, 

Quod  versu  quaeris,  versu  placuisse  mereris, 

Sic  Maro  semper  eris,  si  nunquam  versifeceris. 

So  far  Dom  Brial :  but  the  learned  Benedictine  seems  to 
have  fallen  into  an  extraordinary  error  ;  I  have  no  doubt  that 
he  found  from  Serlon's  verses  that  Robert  had  written  a 
serious  comment  upon  Salomon  and  Marcolf;  but  he  was 
entirely  indebted  to  his  own  ingenuity  for  the  conclusion  that 
it  was  on  the  books  of  Salomon,  and  the  formularies  of  Mar- 
culf.  That  these  were  the  only  works  known  to  him  with 
such  titles  will  easily  explain  his  error,  though,  when  their 
nature  is  considered,  one  wonders  that  he  was  not  led  to 
doubt  his  own  accuracy.  The  Formularies  of  Marculf  are  a 
complete  system  of  conveyancing,  with  blanks  for  the  names 
of  parties  contracting :  in  the  twelfth  century,  when  Serlon 
lived,  they  were  already  obsolete ;  and  although  we  have  heard 
of  Justinian  having  been  put  into  hexameters,  yet  the  notion 
of  Marculf 's  appearing  in  verse  is  no  whit  more  reasonable 
than  that  of  clothing  a  set  of  Nisi  Prius  declarations  in  the 
same  dress.  The  only  books  of  Salomon  which  Dom  Brial 
thought  of  were  those  of  the  canon ;  yet  had  any  of  these 


16  SALOMON  AND  SATURN. 

been  intended,  it  would  probably  have  been  named.  Lastly,  a 
man  who  wrote  a  commentary  on  the  formularies  of  Marculf 
could  be  no  other  than  an  antiquarian  lawyer,  and  what  he 
should  have  to  do  with  the  books  of  Salomon  is  not  very  clear  : 
or,  to  put  the  case  the  other  way,  the  man  who  wrote  a  com- 
ment on  the  books  of  Salomon  must  have  been  a  clergyman, 
and  what  he  could  have  to  do  with  the  formularies  of  Marculf 
is  equally  obscure  ;  for,  acute  as  clerical  legists  were  in  the 
middle  ages,  in  the  invention  of  Trusts,  Uses  and  the  like,  it 
does  not  appear  that  they  ever  wasted  their  learning  or  inge- 
nuity upon  obsolete  systems  of  Law ;  and  though  Marculf 's 
formularies  were  excellent  for  the  times  of  the  Merovingians, 
they  were  of  no  great  use  in  those  of  Serlon.  Under  these 
circumstances,  I  conclude  that  Robert  had  taken  our  story  of 
Salomon  and  Marcolf  for  his  subject ;  and  if  this  opinion  be 
correct,  it  will  appear  that  in  the  twelfth  century  one  man 
could  still  write  a  serious  comment  upon  it,  while  another 
could  turn  it  into  ridicule :  in  other  words,  that  the  twelfth 
century  may  be  considered  as  the  limit  between  the  two  feel- 
ings, and  the  period  of  transition  from  one  to  the  other. 

But  in  the  very  beginning  of  the  next  century  we  have  the 
clearest  evidence  that  a  complete  change  had  taken  place,  both 
in  Germany  and  France.  Freidank,  about  1213,  says: — 

Salmon  witze  lerte 
Marolt  daz  verkerte, 
den  site  bant  noch  hiute 
leider  gnuoge  liute*  : 

that  is,  "  Salomon  taught  wisdom,  Marolt  parodied  it ;  un- 
happily people  enough  have  the  same  habit  at  the  present 

*  I  quote  from  W.  Grimm's  edition,  p.  81,  but  as  this  may  not  be  gene- 
rally accessible,  it  will  be  desirable  to  give  other  references  to  the  passage. 
It  is  found  in  Miiller's  Samrnlung,  vol.  ii.  v.  1281,  and  is  quoted  from 
thence  in  Von  der  Hagen's  Introduction  to  his  edition  of  the  German  Salo- 
mon and  Morolf.  Deut.  Gedichte  des  Mittelalters,  vol.  ii.  The  only  im- 
portant variation  is  in  the  fourth  line,  where  Miiller's  MS.  reads  iunge, 
young,  for  gnuoge,  enough. 


HISTORY  OF  THE  LEGEND.  17 

day."  The  word  verktfren  precisely  describes  the  answers 
which  Salomon  receives  from  Marcolf  in  the  German  and 
Latin  versions.  That  the  same  thing  had  taken  place  in 
France,  at  the  same  period,  will  be  seen  when  I  come  to  treat 
of  the  French  versions.  The  only  forms  which  remain  in 
German,  Latin  or  French,  are  of  the  second  or  altered  na- 
ture, with  one  exception,  which  I  will  dispose  of  immediately. 
And  as  the  two  first-named  are  closely  connected  together, 
not  only  by  their  internal  resemblance,  but  by  an  express 
acknowledgment,  that  the  German  was  taken  from  a  Latin 
original,  it  will  be  better  not  to  separate  them  in  what  I  have 
to  say. 

There  are  two  German  legends  bearing  the  title  Salomon 
and  Morolt,  or  Morolf :  both  of  these  are  printed  by  Von  der 
Hagen  in  the  second  volume  of  the  Deutsche  Gedichte  des 
Mittelalters,  from  a  MS.  of  the  fifteenth  century;  and  although 
it  may  be  doubted  whether  either  of  them  in  its  present  form 
is  as  old  as  Freidank,  and  consequently  whether  the  allusion 
which  he  makes  is  to  the  poem  which  yet  survives,  it  is  quite 
certain  that  both  are  of  much  older  date  than  the  MS.  which 
contains  them.     The  first,  and  certainly  the  younger  of  these, 
is  the  exception  alluded  to ;  it  has  little  but  the  name  in 
common  with  the  other  forms  of  the  legend  ;  it  is,  in  short, 
a  romance  of  chivalry,  and  with  other  names  might  have  been 
any  one  of  the  knightly  legends,  as  will  be  seen  by  a  short 
analysis  of  its  contents  : — 

Salomon,  emperor  of  all  Christendom,  and,  as  appears 
from  many  passages  in  the  poem,  a  Teutonic  emperor, 
has  a  beautiful  wife  Salome,  who,  after  living  happily 
three  years  with  him,  partly  from  the  influence  of  magi- 
cal arts,  and  partly  from  natural  disposition,  becomes 
worthless.  A  certain  king  named  Faro,  dwelling  on  the 
shores  of  the  Mediterranean,  hearing  of  her  beauty,  chal- 
lenges Salomon  to  do  battle  for  her,  and  being  with  his 

SALOM.  C 


18  SALOMON  AND  SATURN. 

whole  host  defeated,  and  made  prisoner,  is  rashly  spared 
by  Salomon,  and  committed  to  the  safe  keeping  of  the 
empress.  Here  Morolf,  Salomon's  brother,  first  comes 
before  us  ;  he  warns  the  emperor  against  throwing  temp- 
tation in  the  empress's  way,  but  gets  nothing  for  his 
pains  but  rebukes  from  the  uxorious  prince,  and  hatred 
from  his  wife.  His  warnings  are  nevertheless  justified 
by  the  event :  the  heathen,  by  means  of  a  magical  ring*, 
made  for  him  by  Elias  the  sorcerer f,  wins  the  love  of 
the  lady,  and  is  not  only  released  by  her  from  his 
bonds,  but  persuades  her  to  leave  her  husband  and  fly 
to  him.  At  the  expiration  of  half  a  year,  he  sends  her, 
by  a  heathen  minstrel,  a  root,  which  she  places  under 
her  tongue,  and  becomes  to  all  appearance  dead,  save 
that  her  beautiful  colour  remains  unchanged.  Salomon 
is  inconsolable  ;  Morolf  however,  who  will  not  trust 
a  woman  even  when  deadj,  twits  him  with  weakness, 
declares  the  queen  still  to  be  alive,  but,  being  foiled  by 
the  magical  root  in  an  attempt  to  wake  her  by  pouring 
molten  gold  into  her  hand,  is  compelled  to  trust  to  time, 
and  in  the  meanwhile  bear  the  blame  of  being  an  in- 
corrigible reviler  of  women.  The  empress  is  buried,  but 
within  a  few  hours  awakened  by  the  minstrel,  and  carried 
off  to  Faro.  Morolf  sets  out  to  seek  her;  after  seven 
years'  wandering  he  discovers  where  she  is,  and  enters 
her  palace,  where  he  is  recognised  by  her,  and  condemned 
to  death.  He  obtains  a  respite  of  some  hours,  and  having 

*  Rings  endowed  with  the  power  of  inspiring,  destroying  or  changing 
affection  are  not  uncommon.  The  affection  borne  by  Charlemagne  for 
Aix-la-Chapelle  arose  from  such  a  ring.  A  lady  had  first  possessed  it,  and 
then  the  emperor  loved  the  lady  :  a  bishop  took  it  from  her,  and  the 
emperor  doted  on  the  bishop ;  he,  however,  flung  it  into  a  lake,  and  on  its 
banks  the  emperor  built  a  palace,  which  he  made  his  favourite  residence 
when  alive,  and  away  from  which  he  could  not  rest  when  dead.  See  also 
Wilkina  Sag.  ch.  222. 

•f-  Probably  Ely  mas  the  sorcerer.     Acts  xiii.  8. 

I  Compare  the  second  Morolf,  No.  7- 


GERMAN  AND  LATIN  VERSIONS.  19 

intoxicated  his  guards,  clips  the  hair  both  of  them  and 
of  the  king,  puts  Faro  to  bed  with  one  of  his  pages,  and 
the  empress  with  Faro's  chaplain :  after  these  feats  he 
escapes  to  Jerusalem  under  water,  by  means  of  a  long 
leathern  tube,  which  permits  of  his  breathing  from  the 
surface.     Salomon,  Morolf,  and  a  large  host,  including 
two  knights  of  the  Temple  (1.  2575)*,  set  out  to  recover 
the  empress,  by  whom  Salomon,  entering  Faro's  city 
alone,  is  recognised  :  he  attempts,  but  in  vain,  to  recall 
her  to  her  duty.     A  graceful  episode  is  introduced,  in 
which  Faro's  sister,  smitten  with  uncontrollable  love  for 
the  young  and  beautiful  pilgrim,  advises  him  to  conciliate 
the  heathen.     Salomon  however,  betrayed  by  his  wife, 
and  asked  by  Faro  what  he  would  do  with  him  were  they 
in  Jerusalem,  answers  like  an  emperor,  that  he  would 
hang  him  on  a  new  gallows,  with  all  the  court  for  wit- 
nesses.    This  doom  the  king  then  assures  him  he  has 
pronounced  against  himself;  but,  after  the  most  urgent 
intercession  on  the  part  of  the  king's  sister,  he  is  spared 
till  morning  and  committed  to  her  custody.     She  urges 
him  to  avail  himself  of  this  liberty  and  make  his  escape ; 
but  Salomon  is  too  loyal  to  do  so,  when  he  must  leave 
her  behind  to  meet  the  rage  of  her  brother.     At  day- 
break, after  having  spent  the  night  royally  in  supping 
with  the  beautiful  heathen  and  listening  to  the  lays  of  a 
famous  minstrel,  he  is  led  out  to  execution.     Under  the 
gallows  he  asks,  as  a  last  favour,  permission  to  blow  his 
horn  thrice  f,  pretexting  that  when  emperors  die  this 
ceremony  takes  place,  that  the  angels  may  have  notice. 

*  Templars  would  hardly  have  been  introduced,  had  the  poem  been 
written  after  the  downfall  of  their  order.  This  would  at  any  rate  give  us 
a  date  not  later  than  the  beginning  of  the  fourteenth  century. 

t  See  Southey's  Don  Ramiro  and  Queen  Aldonza.  The  character  and 
history  of  this  lady  so  closely  resemble  those  of  Salome,  that  one  can 
hardly  help  believing  Southey's  author  to  have  known  some  Spanish  story 
very  closely  resembling  that  under  our  consideration.  Faro  says,  "Let 

c  2 


20  SALOMON  AND  SATURN. 

The  empress  objects,  but  is  overruled  by  Faro  ;  the  horn 
being  sounded,  Morolf  and  his  host  burst  from  their 
ambush,  slay  the  host  of  the  heathen,  and  having  again 
taken  Faro,  hang  him  upon  his  own  gallows.  Salomon 
returns  with  the  empress  and  Faro's  sister  to  Jerusalem, 
where  the  latter  is  baptized  by  the  name  of  Afra  or 
Affrica  (1.3192  and  1.  4212),  being  principally  moved  to 
this  apostacy  by  the  hope  of  becoming  Salomon's  wife, 
as  soon  as  death  or  another  infidelity  on  the  part  of 
Salome  shall  create  a  vacancy  in  his  household.  The 
latter  contingency  is  not  long  in  occurring  :  the  empress 
runs  away  with  another  heathen,  King  Princian,  but  is 
again  discovered  by  Morolf,  who  however  does  not  set 
out  upon  this  new  quest  before  he  has  compelled  Salo- 
mon to  swear  that,  in  the  event  of  his  recovering  the 
runaway,  he  shall  deal  with  her  at  his  pleasure.  Salomon, 
Morolf,  and  a  great  host  invade  King  Princian's  land, 
and,  aided  by  the  supernatural  powers  of  his  kinsfolk*, 
a  merman  and  mermaid,  Morolf  slays  the  king,  carries 
the  empress  back  to  Jerusalem,  and  there  puts  her  to 
death  in  a  bath.  Salomon  consoles  himself  with  Afra. 

It  will  hardly  be  suspected  from  this  sketch  what  beauty 
there  is  in  some  portions  of  this  poem  ;  the  character  of 
Afra,  for  example,  is  drawn  with  some  feminine  traits  which 
are  not  often  found  in  romances  of  this  class.  Salomon  ap- 
pears much  after  the  received  account,  as  very  wise,  but  no 
match  whatever  for  the  wiles  of  women.  Princian  and  Faro 

him  blow,  if  he  will,  till  his  eyes  drop  out  of  his  head ;"  and  so  says  the 
curtal  friar  to  a  similar  request  of  Robin  Hood  (Ritson,  ii.  66)  : — 
That  I  will  do,  said  the  curtail  fryer, 

Of  thy  blasts  I  have  no  doubt ; 
I  hope  thou  'It  blow  so  passing  well, 
Till  both  thy  eyes  fall  out. 

So  in  the  Appendix  to  the  same  volume,  p.  1Q7,  which  see. 

*  Although  a  supernatural  character  belongs  to  Marcolf  or  Morolf,  I 
cannot  agree  with  Mone  in  connecting  his  name  with  Alf,  Elf. 


GERMAN  AND  LATIN  VERSIONS.  21 

are  knightly  heathens  of  Saladin's  order,  worthy  to  rank  with 
the  Almohadis  and  Abencerrages   of  Granada;   but  Morolf 
is  the  protagonist,  and  his  character,  differing  entirely  from 
those  which  are  usually  found  in  a  chivalrous  romance,  will 
bear  a  little  more  investigation.     There  are  two  points  in 
which  he  agrees  with  the  Marcolf  of  our  other  versions,  viz. 
his  cunning  and  his  extreme  scepticism  as  to  the  goodness 
and  steadiness  of  women.     The  whole  poem  turns  upon  his 
successful  sleights,  which  it  is  therefore  unnecessary  to  pursue 
further ;  a  general  expression  of  them  may  be  quoted  from  a 
speech  of  the  empress  to  Faro  :  when,  having  determined  to 
do  a  bad  act,  she  begins  to  be  sharp-witted  as  to  what  persons 
she  need  fear,  she  remarks  (1.  533) : — 

Konig,  lass  din  rede  stan, 

ess  wart  nye  gebarn  eyn  man 

der  Morolffen  mit  listen 

das  czehende  deil  glichen  kan  : 

er  siecht  an  der  farben  myn 

sprach  die  edele  konigin — 

wan  sich  myn  gemude  verk^ret  hat  : 

that  is,  "  King,  let  be  thy  rede  ;  there  was  never  born  a  man 
who  could  be  a  tenth  part  compared  to  Morolf  for  cunning  : 
he  would  see  by  my  very  complexion,  quoth  the  noble  queen, 
if  my  mind  were  changed. >J  His  no-trust  in  woman  comes 
continually  before  us,  though  usually  with  an  especial  appli- 
cation to  the  empress  :  when  he  first  hears  that  Faro  is  to  be 
entrusted  to  her  keeping,  he  remarks  (1.  432) : — 

das  duncket  mich  nit  gut ; 

wer  stroe  noe  czu  dem  fure  dut*, 

lieht  czundet  es  sich  an ; 

also  beschieht  dir  mit  kiinig  Pharo, 

wiltu  din  frauwe  sin  hude  Ian. 

*  A  good  old  Teutonic  proverb  :  it  stands  thus,  Conrad  von  Wiirzburg. 

Troj.  Krieg,  11 7.  a. 

Ein  stro,  daz  bi  dem  fiure  lit, 

daz  wird  enziindet  lihter  an 

denne  ob  ez  dort  hin  dan 

von  im  gelegin  wsere.  Again, 


22  SALOMON  AND  SATURN. 

t(  Methinks  that  is  not  good  ;  whoso  doth  straw  near  unto  the 
fire,  it  catcheth  light  easily ;  so  will  it  befall  thee  with  king 
Faro,  if  thou  wilt  leave  his  keeping  to  thy  wife."  Again,  he 
expresses  his  own  opinion  generally  in  these  words  : — 

wer  ich  also  wise  als  du,  Salomon, 
und  were  also  schone  als  Absolon, 
und  sunge  also  woll  als  Horant*, 
mochte  ich  myn  frouw  nit  beschloffen, 
ich  hede  eyn  laster  an  der  hant.     (L.  800.) 

It  is,  then,  in  these  two  points  that  the  Morolf  of  this 
romance  is  identified  with  the  Morolf.  or  rather  Marcolf,  of 
our  legend.  This  romance  is  throughout  expressly  stated  to 
be  taken  from  a  German  book.  The  second  Salomon  and 
Morolf  had  however  another  source. 

At  the  end  of  the  poem  last  mentioned  stands  this  line, 
"  Hie  hait  Morolff's  rede  eyn  ende,  vnd  vahet  an  der  ander 
Morolff,"  that  is, "  Here  hath  the  tale  of  Morolf  an  end,  and 
beginneth  the  second  Morolf."  It  is  this  poem,  which  is  the 
German  representative  of  the  legend,  with  which  we  shall 
henceforth  have  to  do.  In  the  very  first  lines,  the  poet  de- 
scribes himself  and  his  authority  thus  : — 

Er  hant  dick  woll  verstanden 

wie  man  findet  in  alien  landen 

die  wysen  by  den  doren  : 

wer  nu  gerne  will  horen, 

dem  wolde  ich  fremde  maere  sagen, 

die  nymant  obel  mag  behagen. 

Again,  Wolfram's  Titurel  (Grimm,  Freidank,  ci.)  : — 
wan  sich  ein  stro 
bi  fiure  gerne  enbrennet. 
Freidank,  p.  121  : — 

swa  viur  1st  bi  dem  stro, 
daz  brinnet  lihte,  kumt  ez  so. 
Chaucer,  Wife  of  B.  (Urry,  p.  77)  :— 

Perill  is  for  fire  and  tow  to  assemble, 
Ye  know  what  this  ensample  may  resemble. 

*  For  Horant  consult  W.  Grimm's  Deutsche  Heldensage,  p.  326,  etc., 
where  several  passages  relating  to  this  celebrated  bard  are  collected. 


GERMAN  AND  LATIN  VERSIONS.  23 

Ich  sass  in  der  czellen  myn, 

vnd  fant  eyn  buch  das  was  Latin ; 

in  dem  selben  buche  fant  ich 

vil  wort  die  nit  hoffelich 

luten  in  Dutsche  czungen. 

Ich  bede  aide  vnde  jungen, 

die  da  lesent,  als  hie  geschrieben  steit, 

dass  mich  ir  aller  hubscheit 

intschuldigen  vmb  das, 

wan  ich  nit  czu  Dutsche  bas 

mochte  gewenden  das  Latin, 

dass  ess  behilde  das  daden  sin. 

"  Ye  have  often  well  understood  how,  in  every  land,  one 
finds  the  wise  man  by  the  side  of  the  fool :  he  now  that  would 
willingly  hear,  to  him  will  I  relate  a  strange  tale,  which  no 
man  can  take  ill.  I  sat  within  my  cell,  and  found  a  book 
that  was  [written  in]  Latin  :  in  the  same  book  I  found  many 
words  which  do  not  sound  polite  in  the  German  tongue.  I 
pray  old  and  young  that  read  [the  story]  as  it  stands  here 
written,  that  of  their  courtesy  they  will  excuse  me,  for  that 
I  could  not  turn  the  Latin  into  German  better,  so  that  it 
should  still  preserve  its  force *."  I  think  it  hardly  deserves  a 

*  Various  readings  from  the  Heid.  MSS.  No.  154.  (15th  cent.  fol.  paper.) 
Wilk.  p.  364  [fol.  125].  "  Dyss  ist  Salomon  und  Marolffen  spriiche  die  sie 
myt  eyn  ander  batten  mit  mangen  cluogen  Worten. 

Incip. — Ich  ban  dicke  hore  sagen 

Wie  man  fant  in  alien  dagen 

Die  wisen  bij  den  toren 

Wer  nu  wille  gerne  horen 

Dem  wille  ich  fremde  mere  sage 

Die  nyema  vbel  mag  behage 

Ich  sass  in  eyner  zellen  myn 

Vnd  want  eyn  buch  daz  waz  laty 

In  demselben  buch  fant  ich 

Viel  wort  die  mich  so  hubschlich 

Enludete  in  dutscher  zugen 

Her  vmb  so  bytte  ich  die  alten  vnd  die  jugen 

Die  da  lesen  alss  hie  geschrebe  stett 

Daz  mich  ere  aller  hubschheit  [Entschuldige 


24  SALOMON  AND  SATURN. 

question  whether  Latin  here  be  really  the  language  of  the 
Romans,  or  generally  any  foreign  tongue*;  it  is  no  doubt 
Latin  in  the  modern  sense  of  the  term.  Whether  we  yet 
possess  the  Latin  from  which  this  German  version  was  taken, 
is  a  point  which  must  be  discussed  hereafter.  At  present 
it  is  necessary  to  explain  that  the  second  Morolf  consists 
of  two  utterly  inconsistent  portions,  to  the  first  of  which 
1604  lines  are  devoted,  to  the  second,  272 ;  and  as  I  have 
stated  it  to  be  my  opinion,  that  thejirst  or  romantic  Morolf 
is  in  spirit,  feeling  and  date,  younger  than  the  second  Morolf, 
(that  is,  than  the  first  1604  lines  of  that  poem)  so  am  T 
bound  to  state,  that  the  last  272  lines  are  a  modern,  vulgar 


Entschuldige  wolle  vmb  daz 
Wan  ich  mich  zu  tutsche  has 
Enmochte  beweden  daz  latyn 
Daz  iss  behilde  dutschen  syen,  etc. 
Explic. — In  latyn  waz  geschrieben  disse  rede 

Die  ich  dorch  schymp  vnd  dorch  bede 

In  tusche  han  gewant 

Vff  daz  sie  uch  wol  werde  bekannt 

Ich  han  vnkuscher  wortte  vile 

Vnd  morolff's  affenspiele 

Geschrieben  in  diss  buchelyn 

Dorch  lust  vnd  shymp  den  frunden  myn 

Is  sy  frauwe  oder  man 

Die  dyss  buch  horen  lesen  oder  lesen  kan 

Die  sollen  myr  vergeben 

Obe  ich  ycht  geschrieben  han  vneben 

Wann  ich  enbin  nicht  so  behende 

Daz  ich  iss  kunde  bringen  zu  eym  andern  ende 

Dann  daz  mich  daz  latyn  bescheyden  hatt 

Hudent  vch  vor  rustery  daz  ist  myn  rat 

Hie  hat  Marolffes  buch  eyn  ende 

Got  vns  tzu  dem  besten  wende. 

*  See  an  excellent  dissertation  of  James  Grimm  in  the  Gbttingen  Ge- 
lehrte  Anzeige,  on  the  force  of  the  words  Latein,  Leden,  etc.  etc.  ;  he  shows 
its  wide  dispersion  through  Southern  and  Northern  Europe,  and  throws 
out  some  remarkable  observations  respecting  Welsh,  Walahisc,  Wylsc, 
Welsch,  etc. 


GERMAN  AND  LATIN  VERSIONS.  25 

arid  most  ill-placed  imitation  of  the  first  Morolf,  in  which 
the  part  played  by  the  emperor's  brother  is  transferred  to  the 
jester  or  clown,  his  namesake,  or,  to  speak  more  truly,  his 
unromantic  counterpart  and  predecessor,  from  whom  alone 
he  drew  the  possibility  of  his  own  being. 

As  a  Latin  version  is  asserted  by  the  author  of  the  second 
Morolf  to  have  been  his  authority,  so  did  it  also  give  rise  to 
another  German  poetical  version  by  Gregor  Hayden.  This 
was  made  about  the  middle  of  the  fifteenth  century,  and  de- 
dicated to  Frederick,  Landgrave  of  Leuchtenberg,  in  the 
Palatinate.  The  author  expressly  states  that  he  took  the 
story  from  a  Latin  original ;  he  says, 

Lateynisch  ich  die  hystory  han 
funden  vnd  in  Teutsch  gerichtet, 

"  I  found  the  story  in  Latin,  and  have  arranged  it  in  Ger- 


man.3 


Both  these  German  versions,  as  well  as  the  Latin,  corre- 
spond accurately  with  one  another  in  the  general  outline,  and 
indeed  in  many  details  also  of  the  story.  A  short  analysis 
of  it,  insofar  as  all  the  versions  agree,  becomes  necessary. 

Salomon,  sitting  in  all  his  glory  upon  the  throne  of 
David  his  father,  sees  a  misshapen,  coarse  and  clownish 
man  come  into  his  presence,  accompanied  by  a  foul  slut- 
tish wife,  every  way  answering  to  himself.  This  is  Mar- 
coif,  who,  on  mentioning  his  name,  is  recognised  by  the 
king  as  a  person  famous  for  his  shrewdness  and  wit,  and 
immediately  challenged  to  a  trial  of  wisdom,  with  a  pro- 
mise of  great  rewards  should  he  prove  victorious.  Salo- 
mon then  begins  this  amoebean  contest  by  certain  moral 
commonplaces,  or  by  some  of  his  own  biblical  proverbs, 
which  are  immediately  paralleled,  or  contradicted  by 
Marcolf,  and  always  ridiculed  in  the  very  coarsest  terms. 
The  contest  long  continues,  Marcolf  always  drawing  his 
illustrations  from  the  commonest  events  of  homely  life, 


26  SALOMON  AND  SATURN. 

and  for  the  most  part  expressing  himself  in  popular  pro- 
verbs. The  king  is  at  last  completely  exhausted,  and 
proposes  to  discontinue  the  trial,  but  Marcolf  declares 
himself  ready  to  go  on,  and  calls  upon  the  king  to  con- 
fess himself  beaten  and  give  the  promised  rewards.  The 
councillors  of  Salomon,  stirred  with  envy,  are  for  driving 
Marcolf  out  of  the  court ;  but  the  king  interposes,  per- 
forms his  promise,  and  dismisses  his  adversary  with 
gifts.  Marcolf  leaves  the  court,  according  to  one  ver- 
sion, with  the  noble  remark,  "  Ubi  non  est  Lex,  ibi  non 
est  Rex.'3 

Here  ends,  both  in  the  German  and  Latin,  what  may  be 
called  the  first  subdivision  of  the  legend ;  it  is  that  with  which 
hereafter  we  shall  have  most  to  do,  and  is  in  fact  all  that 
answers  to  the  Anglo-Saxon  Dialogues  on  the  one  hand,  and 
the  French  on  the  other.  What  follows  contains  a  story, 
found  only  in  the  German  and  Latin  versions,  and  such  others 
as  may  be  reasonably  supposed  to  have  sprung  up  through 
their  influence. 

Salomon,  being  out  hunting,  comes  suddenly  upon 
Marcolf 's  hut,  and  calling  upon  him,  receives  a  number 
of  riddling  answers  which  completely  foil  him,  and  for 
a  solution  of  which  he  is  compelled  to  have  recourse 
to  the  proposer.  He  departs  however  in  good  humour, 
desiring  Marcolf  to  come  the  next  day  to  court,  and 
bring  with  him  a  pail  of  fresh  milk  and  curds  from  the 
cow.  This  Marcolf  does,  but  falling  hungry  on  the  road, 
eats  the  curds  and  covers  up  the  milk  with  cow-dung. 
The  king  in  a  rage  asks  him  where  are  the  curds,  and 
receives  for  answer  the  truth ;  Marcolf  adding,  that  what 
he  had  used  to  cover  the  milk  was  also  "  curd  from  the 
cow."  The  king  condemns  him  to  sit  up  all  night  in 
his  company,  threatening  him  with  death  in  the  morning 
should  he  fall  asleep.  This  Marcolf  of  course  immedi- 


GERMAN  AND  LATIN  VERSIONS.  27 

ately  does,  and  snores  aloud.  Salomon  asks,  "  Sleepest 
thou  ?"  and  Marcolf  replies,  "  No,  I  think."  "  What 
thinkest  thou  ?"  "That  there  are  as  many  vertebrae  in  the 
hare's  tail  as  in  his  back-bone."  The  king,  assured  that 
he  has  now  entrapped  his  adversary,  replies,  ulf  thou 
provest  not  this,  thou  diest  in  the  morning."  Over  and 
over  again  Marcolf  snores  and  is  awakened  by  Salomon, 
but  he  is  always  thinking,  and  in  the  course  of  the  night 
gives  the  following  answers,  which  he  is  to  prove  true 
on  pain  of  death  : — There  are  as  many  white  as  black 
feathers  in  the  magpie*. — There  is  nothing  whiter  than 
daylight;  daylight  is  whiter  than  milk. — Nothing  can 
safely  be  entrusted  to  a  woman. — Nature  is  stronger 
than  education. 

Salomon  becoming  sleepy,  Marcolf  leaves  him,  and 
runs  to  his  sister  Fudasa,  to  whom,  under  seal  of  se- 
cresy,  he  confesses  that  the  king  has  so  ill-used  him, 
that  he  intends  to  kill  him  with  a  knife,  which,  in  her 
presence,  he  conceals  in  his  bosom.  She  swears  fidelity 
to  him,  and  he  returns  so  as  to  be  present  at  the  king's 
waking.  A  hare  and  magpie  being  brought,  Marcolf 
is  proved  to  be  in  the  right.  Meanwhile  he  places  a 

*  It  is  hard  to  say  whether  this  assertion  rests  upon  a  popular  proverb, 
or  whether  the  passage  I  am  about  to  cite  is  derived  from  our  story  :  the 
tone  of  natural  philosophy  during  the  middle  ages  is  in  favour  of  the  former 
of  the  two  suppositions.  In  the  MS.  Harl.  3362,  fol.  3,  is  found  the  fol- 
lowing, at  first  sight,  unintelligible  hexameter  : — 

Al  pi  pen  ca  bas  tot  habet  ni  nas  quot  habet  gras. 

When  these  absurd  syllables  are  reduced  to  order,  they  amount  to  nothing 
more  profound  than  the  assertion  in  the  text,  viz. — 

Albas  pica  pennas  tot  habet  quot  habet  nigras. 

The  MS.,  though  only  of  the  fourteenth  century*  comprises  far  more  an- 
cient matter,  and  the  collection  of  proverbs  contained  in  it,  and  in  which 
this  line  occurs,  is  one  of  the  most  valuable  I  am  acquainted  with.  The 
above  Latin  line  is  accompanied  by  the  five  English  words,  "  ]>e  pye  hath 
as  many,"  which  gave  me  the  clue  to  its  meaning. 


28  SALOMON  AND  SATURN. 

pan  of  milk  in  a  dark  closet,  and  suddenly  calls  the  king 
to  him.  On  entering,  Salomon  steps  into  the  milk, 
splashes  his  clothes,  and  very  nearly  falls  on  his  face. 
"Son  of  Perdition!  what  does  this  mean?"  roars  the 
monarch.  (C  May  it  please  your  majesty,"  says  Marcolf, 
"  merely  to  show  you  that  milk  is  not  whiter  than  day- 
light." Salomon  now  sits  upon  his  throne,  and  Marcolf 
cites  Fudasa  before  him,  accusing  her  of  incontinency 
and  various  other  crimes.  She  retorts  immediately  by 
discovering  his  secret  communication  to  her  respecting 
the  murder  of  the  king,  and  thus  affords  him  a  fresh 
triumph  by  proving  the  justice  of  his  remarks  respecting 
woman's  secresy.  Salomon  now,  amidst  the  laughter 
of  the  whole  court,  requests  Marcolf  to  show  that  nature 
is  stronger  than  education  *  :  Marcolf  says  that  it  shall 
be  proved  at  supper-time.  Now  it  so  befell,  that  Salo- 
mon had  a  cat  trained  to  sit  upon  the  table,  and  hold  a 
lighted  candle  in  its  front  paws  during  the  king's  sup- 
per: but  when  all  are  seated  and  the  cat  is  at  her  post, 
Marcolf  throws  a  mouse  at  her  feet ;  a  second  is  thrown, 
and  the  cat's  resolution  wavers,  till  a  third  being  let 
loose  before  her,  she  throws  down  the  taper  and  com- 
mences the  chase.  Salomon  most  unfairly  commands 
him  to  be  thrust  out  at  door,  and  directs  that  the  dogs 
should  be  let  loose  upon  him  should  he  return.  The 
next  day  however  Marcolf,  having  provided  himself 
with  a  live  hare,  throws  it  to  the  dogs,  and  passes  un- 
hurt into  the  presence  f.  Salomon  is  contented  to  warn 

*  This  is  a  queestio  vexata  ;  perhaps  as  many  tales  and  proverbs  can  be 
found  taking  the  one  side  as  the  other,  though,  unless  I  am  mistaken,  the 
Southerns  generally  incline  to  the  belief  that  custom  is  stronger  than  na- 
ture. "Nodritura  passa  Natura,"  Gruter,  p.  167.  "Nourriture  passe 
Nature,"  id.  p.  227.  But,  "  Art  last  von  Art  nit :  die  katz  lasst  ihres 
mausens  nich,"  id.  p.  6.  Conf.  Gartn.  Diet.  Prov.  76,  b. 

•f*  See  a  similar  device  of  Thorkil,  Sax.  Gramm.  lib.  viii.  (Steph.  ed. 
p.  162.) 


GERMAN  AND  LATIN  VERSIONS.  29 

him  against  committing  any  impropriety  in  the  hall  of 
audience,  and  more  particularly  recommends  him  not  to 
spit,  except  on  some  bare  spot.  This  bare  spot,  un- 
happily the  only  one  in  the  room,  is  the  bald  head  of 
one  of  the  nobles.  While  the  courtiers  are  murmuring 
that  such  a  villain  should  immediately  be  kicked  out  of 
the  court,  the  two  harlots  arrive,  and  the  famous  judge- 
ment is  given*.  At  this  Marcolf  sneers,  and  taking 
from  it  occasion  to  abuse  womankind  in  general,  an 
altercation  ensues  between  him  and  the  king,  which  he 
winds  up  by  saying,  "  You  praise  them  now,  but  I  shall 
live  to  hear  you  abuse  them  with  all  your  heart."  Salo- 
mon orders  him  out  of  his  sight,  and  Marcolf  imme- 
diately sets  about  finding  the  harlots  :  he  tells  them  that 
the  king  has  decreed  that  every  man  shall  have  seven 
wives,  descanting  at  some  length  upon  the  mischiefs 
which  are  like  to  ensue  from  such  an  arrangement.  The 
news  flies  like  wildfire,  and  all  the  women  of  Jerusa- 
lem are  speedily  congregated  under  the  windows  of  the 
palace,  upbraiding  Salomon  in  no  measured  terms.  The 
king,  not  understanding  the  cause  of  their  complaints, 
ventures  a  joke,  but  is  assailed  with  such  a  tempest  of 
abuse,  that  he  loses  all  patience,  and  breaks  out  into  a 
furious  diatribe  against  women,  to  the  great  delight  of 
Marcolf,  who  stands  by  and  thanks  the  king  for  taking 
so  much  pains  to  prove  the  truth  of  all  his  assertions. 
Salomon  perceiving  the  trick  appeases  the  women,  but 
orders  Marcolf  to  be  turned  out  of  the  court,  saying, 
"  Never  let  me  look  upon  your  ugly  face  again."  Mar- 
colf however  is  determined  not  to  part  thus :  on  a 
snowy  night  he  contrives  to  make  an  extraordinary 
track,  which  in  the  morning  allures  the  king  and  his 


*  This  is  strange,  because  it  is  alluded  to  as  a  past  circumstance  in  the 
beginning  of  the  dialogue. 


30  SALOMON  AND  SATURN. 

courtiers  to  follow  him  into  the  forest;  the  king  pur- 
sues this  till  it  leads  into  a  hollow  tree,  wherein  Marcolf 
has  so  disposed  his  person  that  Salomon  is  quite  secure 
from  looking  into  his  face*.  The  king  immediately 
orders  him  to  be  hanged,  hut,  being  adjured  for  the  love 
of  ladies  to  allow  of  his  choosing  his  own  tree,  grants 
the  request :  it  will  readily  be  conjectured  that  Marcolf 
is  difficult  to  please  f;  he  leads  his  guards  backwards 
and  forwards  half  over  Palestine,  and  finds  never  a  tree 
to  his  liking,  till  at  length  he  so  thoroughly  wearies 
them,  that,  upon  his  promising  to  forswear  the  court, 
they  dismiss  him  with  life. 

Such  is  the  famous  story  contained  in  the  Latin  and  Ger- 
man versions,  and  in  them  only.  It  occupies  J604  lines  of 
the  second  Morolf,  and  is  in  that  poem  followed  by  the 
abridgement  of  \hzfirst  Morolf  already  mentioned,  and  which 
requires  no  further  notice  whatever.  Both  the  German  ver- 
sions are  expressly  referred  to  Latin  originals,  which  it  is 
therefore  expedient  now  to  take  into  consideration.  Of 
these  I  have  as  yet  never  had  the  fortune  to  find  any  in  MSS., 
so  that  any  attempt  at  ascertaining  their  antiquity  by  the 
ordinary  means  must  be  relinquished.  Dom  Brial,  in  the 
paper  already  alluded  to,  quotes  a  MS.  of  the  Vatican  for  a 
Salomon  and  Micoll  which  begins,  "  Nemo  potens  est,"  etc.J. 


*  This  is  (singularly,  but  still  very  interestingly  for  those  who  care  for 
mythic  tradition)  given  successively  to  George  Buchanan,  for  the  nonce 
transferred  into  the  jester  of  James  the  First ;  to  Rochester  in  connexion 
with  Charles  the  Second ;  and,  I  believe,  to  M.  de  Roquelaure,  the  French 
embodier  of  all  these  notions. 

f  Perhaps  to  some  tradition  of  this  story  we  owe  the  proverb  found  in 
Ray,  p.  57,  "  If  I  be  hanged,  I  '11  choose  my  gallows/'  So  Howell,  Eng. 
Prov.  p.  16. 

I  I  suppose  that  this  is  nothing  else  than  the  Latin  Certamen,  which  I 
have  printed  under  the  title  "Traces  of  the  story  in  England."  There  is 
no  doubt  that  "  Nemo  potens  est "  and  "  Nemo  potest "  might  be  very 
easily  confounded  in  copying. 


GERMAN  AND  LATIN  VERSIONS.  31 

Unhappily  he  gives  no  further  account  of  the  contents,  and, 
what  is  still  more  careless,  does  not  even  note  the  No.  of 
the  MS.  Micoll  is  no  doubt  only  a  false  reading  of  a  com- 
mon contraction  in  MSS.,  and  may  be  at  once  and  unhesi- 
tatingly corrected  into  Marcol.  From  the  few  words  given 
by  Dom  Brial,  one  can  hardly  tell  whether  the  version  is  in 
prose  or  not ;  and,  at  any  rate,  it  appears  not  to  have  re- 
sembled the  German  and  Latin  versions  yet  remaining,  which 
begin  with  the  account  of  Salomon  sitting  in  all  his  glory. 
Haenel,  in  his  Catalogue  of  the  European  MSS.,  p.  422, 
mentions  at  Strasbourg  an  "Altercatio  Salomonis  et  Mar- 
culphi  ";  but,  with  a  negligence  which  too  often  renders  his 
laborious  work  worse  than  useless,  he  has  given  no  sort  of 
clue  by  which  it  may  be  guessed  whether  this  version  be  in 
prose  or  verse,  even  whether  it  really  be  in  Latin  or  in  some 
other  language.  I  believe  however  that  it  is  a  copy  of  the 
German  poem,  but  have  been  able  to  meet  with  no  spe- 
cimen of  it.  In  this  dearth  of  MSS.  we  must  have  recourse, 
as  far  as  we  can,  to  the  printed  copies,  some  of  which  date 
from  the  fifteenth  century,  and  are  consequently  contem- 
porary at  least  with  Hay  den's  version ;  but  though  only  ap- 
pearing in  print  about  this  period,  they  may  have  existed  in 
MS.  far  earlier,  and  probably  were  well-known  and  favourite 
works,  being  found  among  the  earliest  productions  of  the 
press. 

The  first  of  these  is,  I  believe,  a  quarto,  without  printer's 
name,  place  or  year,  but  which  appeared  in  all  probability 
about  14S3  ;  it  bore  the  title  "  Dialogus  Salomonis  et  Mar- 
coin."  Of  this  there  was  a  copy  in  the  library  of  M.  de 
Brienne,  which  is  thus  described  in  Le  Pere  Laire's  Cata- 
logue of  Books  printed  before  1500:  "Dialogus  Salomonis 
et  Marcolfi.  4°.  Pagina  prima  viticulis  ornatur,  cum  una 
figura  ligno  incisa  :  signatur  ab  a  ad  b  iij.  Character  Gothi- 
cus,  circa  annum  1483. 9S 

The  next  is  perhaps  that  printed  at  Antwerp  by  Ger.  Leeu 


32  SALOMON  AND  SATURN. 

in  quarto,  but  this  is  also  undated.  Panzer  seems,  indeed,  to 
speak  vaguely  of  an  edition  of  the  year  1482*,  but  this  is 
probably  only  the  edition  mentioned  by  Laire. 

The  next  is  a  quarto  printed  at  Antwerp  (by  Ger.  Leeu  ?) 
in  1487»  with  the  title  "  Salomonis  et  Marcolphi  Dialogus." 

The  next  is  of  the  year  1488,  and  was  found  by  Nyerup 
in  the  library  at  Copenhagen.  It  consists  of  twelve  leaves  in 
quarto,  with  the  following  title  :  "  Collationes,  quas  dicuntur 
fecisse  mutus  [mutuo]  Rex  Salomon  sapientissimus,  et  Mar- 
colphus,  facie  deformis  et  tiirpissimus3  tamen  ut  fertur  elo- 
quentissimus  ; '  and  with  the  colophon,  "  Finit  Dialogus  ut 
fertur  inter  Salomonem  Regem  et  Marcolphum  Rusticum, 
impressus  A.D.  1488,  vicessima  Novembris," 

Another  edition,  consisting  of  ten  leaves  in  quarto,  without 
date  or  place,  was  discovered  by  him  in  the  same  library ;  it 
bore  the  title,  "  Collationes  (quas  dicuntur  fecisse  mutus 
[mutuo]  Rex  Salomon  sapientissimus,  et  Marcolphus  facie 
deformis  et  turpissimus,  tamen  ut  fertur  eloquentissimus) 
sequuntur."  Of  these  Nyerup  gave  an  account  in  Bragur,  iii. 
358.  •  •  '  MM*)  -IT*  • 

Another  edition,  reading  mutuo,  and  consisting  of  eight 
leaves  with  signatures,  in  Gothic  type  and  anterior  to  1500, 
is  mentioned  by  Ebert. 

Another,  consisting  of  twelve  leaves,  undated,  and  with  the 
signatures  a  and  Z>,  appears,  from  the  same  bibliographer,  to 
be  found  in  the  library  at  Dresden. 

A  copy  in  the  British  Museum  with  the  title  "  Dyalogus 
Salomonis  et  Marcolfi,"  consists  of  eleven  quarto  leaves; 
without  date,  place,  name,  or  signatures.  The  initials  are 
coloured  red  and  yellow.  "Expl.  Sit  laus  Deo.  Amen/' 
This  is  evidently  anterior  to  1500,  and  is  probably  one  of 
the  oldest  copies  in  existence. 
An  undated  copy,  quarto,  Argentinae ;  reprinted  by  Sir  Alex- 

*  Given  also  by  Ebert,  without  place  or  printer's  name, — probably  from 
Panzer. 


GERMAN  AND  LATIN  VERSIONS.  33 

ander  Boswell  in  his  e  Frondes  Caducse,'  1816,  with  the  fol- 
lowing title  :  e(  Frondes  Caducse.  Dialogi  dvo  Rerum  Verbo- 
rum  qve  Lepore,  et  Copia  insignes  :  qvorum  prior,  continet 
colloquium  inter  Deum  et  Euam  (vt  ferunt)  eiusque  liberos, 
posterior  Salomonis  et  Marcolphi  iucundissimam  decertatio- 
nem  proponit.  Argentina ,  s. «.  4°.  1816."  In  this  edition 
the  dialogue  bears  the  title  "  Disputationes,"  etc.,  which  see 
below. 

In  the  'Iris  and  Hebe,'  1796,  Nyerup  gave  an  account  of 
two  more  editions  :  the  first  without  year  or  place,  but  pro- 
bably about  1483,  with  red  initials  (vid.  Nyerup,  Spicileg. 
Bibliog.  p.  54) ;  the  second  printed  at  Niirnberg,  by  John 
Weyssenburger,  about  1487. 

In  the  library  of  Halle  there  is  a  copy  consisting  of  twelve 
leaves  in  small  folio.  The  first  leaf  is  empty,  and  there  is 
neither  title,  year,  nor  place.  The  initials  and  capitals  are 
red. 

Another  edition  in  Von  der  Hagen's  possession  agrees 
page  for  page  with  the  last-named,  but  its  form  and  type  are 
somewhat  smaller.  The  spaces  are  left  for  initials,  and  the 
red  capitals  are  wanting.  It  has  a  rude  woodcut  of  Salomon 
and  Marcolf,  and  bears  the  following  title  :  "  Incipiunt  col- 
lationes  quas  dicuntur  fecisse  munrex  Salomon  sapientissimus 
et  marcolphus  facie  deformis  et  turpissimus,  tamen  vt  fertur 
eloquentissimus,  feliciter." 

A  fine  copy  in  the  Gottingen  University  Library  differs 
from  all  those  above  mentioned :  it  has  neither  year,  place, 
nor  printer's  name  :  it  consists  of  twelve  quarto  leaves,  with 
signatures  to  b  iii.  The  capitals  and  initials  are  red  j  but  the 
first  initial  of  the  whole  is  wanting,  and  a  space  is  left.  On 
the  title-page  is  a  coloured  woodcut  of  Salomon  and  Mar- 
colf, surmounted  by  the  following  title  :  "  Incipiunt  colla- 
tiones  quas  dicuntur  fecisse  mutuo  Rex  Salomon  sapientissi- 
mus et  marcolphus  facie  deformis  et  turpissimus  tamen  vt 
fertur  eloquentissimus  foeliciter." 

SALOM.  D 


34  SALOMON  AND  SATURN. 

There  are  two  other  editions,  both  anterior  to  1500,  one 
of  which  Panzer  mentions  as  consisting  of  eleven  leaves  in 
quarto,  without  name,  place  or  date  (See  Brunet,  Manuel, etc.); 
hut  this  is  perhaps  the  version  quoted  by  Ebert  under  the 
title  <c  Dyalogus  Salomonis  et  Marcolfj"  (Eustadtii,  Reuser). 
Of  this  last  there  is  another  undated  quarto  in  Gothic  type, 
consisting  of  twelve  leaves,  and  furnished  with  woodcuts. 

In  the  supplement  to  Brunet,  an  edition  without  name, 
place  or  date  is  quoted  under  the  title,  "  Salomon  et  Mar- 
colphus  collocutores,"  quarto,  and  a  reference  is  given  to  the 
Catalogue  Boutourlin,  No.  778. 

In  the  year  1585  appeared  at  Frankfort,  "  Dicta  Prover- 
bialia,  etc.  cum  versione  Germanica  Andreae  Gartneri  Marie- 
montani,"  to  which  was  appended  the  Marcolphus,  with,  if 
I  remember  rightly,  the  same  title  which  it  bore  in  the  later 
editions,  viz.  "  Marcolphus.  Disputationes,  quas  dicuntur 
habuisse  inter  se  mutuo  Rex  Salomon  sapientissirnus,  et 
Marcolphus  facie  deformis  et  turpissimus,  tamen  ut  fertur, 
eloquentissimus :  latinitate  donates,  et  mine  primum  animi  et 
telsilepOTU  gratia,  editse." 

Another  edition  of  this  book,  8vo,  Frankfort  1598,  with 
this  dialogue  appended  under  the  same  title,  is  found  in  the 
library  at  Wolfenbiittel,  where  Eschenburg  saw  it,  and  no- 
ticed it  in  Bragur,  ii.  45?.  It  was  afterwards  appended  by 
Gartner  to  the  '  Epistolse  Obscurorum  Virorum/  Frankf.  1643 
(but  not  to  the  edition  of  1599),  with  a  slight  but  important 
change  in  the  title,  the  conclusion  of  which  now  stands, 
4<  latinitate  donatae,  et  nunc  primum,  animi  et  falsi  leporis 
gratia,  editae." 

The  question  at  once  arises,  Is  any  one  of  these  Latin  ver- 
sions the  original  of  Hayden's  translation,  and  of  the  second 
Morolf  ?  Von  der  Hagen,  who  scarcely  seems  aware  of  the 
existence  of  the  earlier  Latin  copies,  assumes  that  Gartner's 
version  is  the  source  of  the  German  poems,  and  fortifies  his 
opinion  by  a  long  comparison  of  this  Morolf  with  Gartner's 


GERMAN  AND  LATIN  VERSIONS.  35 

Latin.  Upon  this  point  I  differ  from  him  entirely  :  the  same 
comparison  convinces  me  that  the  German  had  other  sources  ; 
even  Gartner's  express  words  in  the  title  to  the  edition  of  1585 
import  that  his  Latin  was  a  translation,  then  for  the  first  time 
made,  of  something  or  other,  probably  of  one  of  the  German 
prose  copies  hereafter  to  be  mentioned  :  this  at  least  seems 
to  me  to  be  the  meaning  of  his  "  latinitate  donatae,  et  nunc 
primum  editae."  A  far  more  important  evidence,  however, 
is  to  be  found  in  a  comparison  of  the  proverbial  answers  given 
by  Morolf  with  those  of  Marcolphus ;  and  on  this  account,  as 
well  as  for  the  better  illustration  of  the  part  of  the  story  which 
is  of  most  interest  and  importance  to  its  history,  viz.  that 
which  contains  these  proverbial  answers,  I  now  print  them 
from  a  MS.  hitherto  inedited,  adding  the  various  readings  of 
Von  der  Hagen  and  Biisching's  text,  to  which  the  numbers 
here  refer. 


A. 

Dyss  1st  Salomon  vnd  Marolffen  Spriiche,  die  sie  myt  eynander  batten 
mit  mangen  cluogen  Worten.  Bibl.  Palat.  (Heidelb.)  No.  154.  fol.  125. 
(15n.  Jahrh.  fol.  papier,  Wilk.  Catalog,  p.  364.) 

i  SALOMON  zu  dem  man  sprach 

da  er  sie  beyde  wole  besach 
du  bist  so  recht  von  wortten  rich 
mich  duncket  gut  daz  du  vnd  ich 
mit  wortten  zusamen  disputieren 
kanstu  myn  wort  soluieren 
ich  wil  dich  rich  machen 
mit  mancher  hande  sachen. 


VARIOUS  READINGS. 

1.  Czu.   manne.    die  beide  woll.    rechte  warterich.    warten  mit  eyn  dis- 
puteren.  kanstu  myn  frage  dan  falsiferen.  riche. 


D  2 


36  SALOMON  AND  SATURN. 

M.  is  gleibet  mancher  an  vnderscheit 
daz  doch  in  syner  gewalt  nicht  enstet 
der  vbel  synget  der  synget  alleziit  an 
also  duo  du  vnder  kom  dar  van. 

2  S.   ich  fant  eyn  orteil  daz  zwei  wip 

kriegeten  vmb  eyns  kyndes  libe 
daz  eyn  waz  blieben  t6d 
syner  mutter  wart  daz  geben  alss  ich  bo(d) 
M.  da  vil  kuwe  synt  da  ist  kese  vil 
glicher  wise  ich  sprechen  wil 
die  wiber  klafFent  usser  massen 
wo  sie  myt  eynander  gent  uff  der  strassen. 

3  S.   got  hat  myr  wissheit  geben 

oben  alien  mentschen  die  nuo  leben 
M.  wer  b6se  nachgebure  hat 

der  lobe  sich  selber  daz  ist  myn  rat. 

4  S.   der  schuldige  dicke  fluhet 

alss  daz  gericht  na  ym  zuhet 
M.  wer  sich  beschisset  al  mit  alle 

der  forchtet  die  lude  riechent  daz  alle. 

5  a    S.   eyn  gut  wyp  zuchtig  vnd  schoen 

die  ist  yres  mannes  kr6n. 
M.  welches  wip  sich  mit  dyr  wil  schelten 

die  soltu  loben  selten. 
7       S.    eyme  bosen  wibe  enmag  nicht  glichen 

mit  bossheit  in  alien  richen. 
M.  eyme  b6sen  wibe  aubreich  schier  die  beyn 

vnd  lege  daruff  eynen  grossen  steyn 


M.  gelobet.  gesondikeit.  das  an  siner  gewelde  nit  in  steit.  der  singe  an. 
also  du  auch  du  vnd  singe  an.  2.  S.  das  vrteil  da.  czwey  wypp.  kriegten. 
kindes  lypp.  das  ander  was  da  blieben  dot.  der  muder  ich  das  czu  geben 
hot.  M.  ist.  will,  das  wibe  claften.  gent  mit  eyn.  3.  S.  Got  der  hat  mir 
wisheit.  vor  alien  luden  die  da.  M.nochgeburen.  das.  4.  S.  so  ymant 
iagende  noch  yme  czuhet.  M.  rait  schalle.  vor  den  luden  sie  richent  ess. 
5.  Eyn  gut  wypp  vnd  schone.  Die  ist  yres  mannes  krone.  M.  Eyn  dup- 
pen  mit  milch  foil.  Sal  man  huden  vor  den  katzen  woll.  6.  S.  Eyn  gut 
wypp  sanffte  gemut.  Die  ist  gut  uber  alles  gut.  M.  Begynnet  sie  dich 
schelden.  Du  salt  sie  laben  selden.  7.  S.  wibe  mag  nit.  M.  Stirbet  sie 
so  biidie  ir  die  bein.  uffsie.  steyn. 


GERMAN  AND  LATIN  VERSIONS.  37 

noch  dan  soltu  sorge  Mn 
sie  solle  balde  wieder  uff  irstan. 
H       S.   daz  wise  wip  buwet  aide  huser  wiedder 

daz  dorecht  wip  brichet  nuwe  huser  nyeder. 
M.  der  kauff  en  wart  noch  nye  glich 
uff  erden  vnd  in  hymmelrich. 

9  S.   eyn  schon  wip  wol  gecleydet 

irme  mane  dicke  fraude  bereydet. 
M.  die  katzen  die  sch6ne  belcze  tragen 
des  belczeners  hercze  sie  dicke  erwegen. 

10  S.   geselle  du  solt  myr  sagen 

des  daz  ich  dich  in  ernste  fragen. 
wo  vindet  man  eyn  wip  starke  vnd  stede 
die  vmb  keyn  gut  missedete  ? 
M.  weres  daz  myr  eyn  katz  gelubde  t£de 
sie  enwolde  fru  oder  spede 
der  miliche  nicht  beruren 
gleubete  ich  ir  es  were  verloren. 

1 1  S.    wiltu  mit  £ren  bliben 

so  ke"re  dyn  syen  von  bosen  schcldeii  wyben. 
M.  die  fetten  wibe  die  fistent  s6re 
dyne  nasen  von  irme  locher  kere. 

12  S.  welchen  man  die  bossheit  snydet 

von  rechten  der  alle  bossheit  mydet. 
M.  welich  man  drischet  mich  dan  kabe 
dem  wirt  nicht  danne  gestuppe  darabe. 

13  S.   wer  hohe  sty  get  der  sehe  vor  sich  wol 

daz  er  icht  nyeder  falle  zu  tale. 


Dannach  magstu.  Sie  sulde  wieder  uffstan.  8.  S.  Das  wyse  wypp  buwet 
huse  weder.  Die  dorecht  ist  die  worffet  sie  neder.  M.  en  wart  nye.  noch 
yn.  9-  schones  wypp  gecleidet.  Dick  erme  manne.  bereidet.  M.  Eyn 
katze  die  schones  fel  dreit.  Des  belczers  hercze  darnach  streit.  10.  Sol- 
mon  sprach.  salt  mir.  Geselle  das  ich  hint  fragen.  M.  wo  fintlet  man 
eyn  wypp  starg  vnd  stede  ?  Obe  mir  eyn  katze  vil  eide  dede.  Sie  in  wolde 
der  milch  nit  bekorn.  Gleubet  ich  er  iss  wer  verlorn.  11.  S.  by  eren  ver- 
liben.  din  fliss  von  schellenden  wiben.  M.  wibe  fisten.  Die  nase  von  jrme 
loche.  12.  S.  Wer  da  bossheit  sewet.  Mit  recht  er  alle  bossheit  mewet. 
M.  Wo  eyn  man  scbet  kese  [kebe].  Der  yne  mewet  nit  dan  besteppe 
darabe.  13.  S.  Wer  da  steht  der  hude  sich  woll.  Das  er  nit  falle  czu 
clall. 


38  SALOMON  AND  SATURN. 

M.  man  beslusset  zu  spade  den  hoff 

wann  der  wolffe  hat  erworget  die  schaff. 
14      S.   bii  wilen  wyr(t)  der  hunt  geslagen 

vmb  daz  die  frauwe  hat  gethan. 
M.  wanne  dem  wibe  eyn  fiste  engett 
iren  hunt  sie  darumme  sleget 
vnd  sprichet  wol  hyn  daz  du  sis  verwassin 
wie  vbel  hastu  hinden  abe  gelassen. 
»o      S.  lerunge  vnd  wissheit 

in  dynem  muncle  sy  allezid  bereit. 
M.  alss  geboren  wirt  das  re 

so  wyrt  ym  dar  ars  wiss  als  der  sne. 
IG      S.   wer  sich  selber  lobet 

des  lob  nicht  wol  enhobet. 
M.  wolde  ich  mich  selber  schelden 

so  lobete  mich  eyn  ander  selden. 
ir      S.   wyn  brynget  vnkuscheit 

der  trunckene  macht  dicke  herzeleit. 
M.  den  armen  machet  rich  der  wyn 
des  sol  er  allecziit  truncken  syn. 
is      S.   dem  manne  gerne  wieder  ferct 
der  lange  beydet  des  er  begert. 
M.  wer  beydet  daz  ym  eyn  katze  brynget  eyn  kalp 
der  verluset  syn  beyden  me  danne  halp. 

19  S.   vyl  hunges  gessen  ist  alleziit  nicht  gut 

darvon  so  kere  dynen  mud. 
M.  wer  von  den  beynen  lecken  kan 

den  lecken  auch  sinen  dumen  darvon. 

20  S.    man  sprichet  sunder  hale 

die  wissheit  schuwet  dy  bosen  quale. 

M.  Man  beset  czu  spade  das  kloss.  So  der  fuss  gewinnet  den  stoss. 
14.  S.  Der  hunt  wirt  czu  wilen  geslan.  Vmb  das  der  lebe  hat  gedan. 
M.  wan.  fist  inget.  Ir  hundelin  sie  darvmb  slet.  spricht  woll  hin  du 
sist.  Du  hast  hinden  offen  gelassen.  15.  S.  In  dyme  monde  sie  gereit. 
M.  So  gebarn.  der  reh.  Erne  wesset  der  ars.  16.  S.  labet.  sin  lopp  nit 
woll  in  habet.  M.  Mych  sulde  ymant  laben  selden.  17.  S.  brenget.  Wer 
druncken  ist  der  stifftet  leit.  M.  win.  Sulde  er.  druncken  sin.  18.  S.  Dem 
man  gern  wiederfert.  Der  woll  beidet  das  er  gert.  M.  Der  da  beidet  bit 
sin  katze  brenget.  Sin  beiden.  dan.  19-  S.  Vil  honiges  gessen  en  ist  nit. 
Dan  abe  kere.  mut.  M.  Der  die  figen  bissen  kan.  Synen  dumen  lecket 
der  selbe  man.  20.  S.  spricht.  hele.  Dem  vngetiuwen  nicht  befele. 


GERMAN  AND  LATIN  VERSIONS.  39 

M.  er  ist  in  guden  wiczen  lass 

der  luegen  die  warheit  treget  hass. 
21      S.   is  ist  bose  widder  stocke  streben 

dem  tragen  esel  sol  man  streiche  geben. 
M.  gut  vnd  bose  fullet  daz  huss 

die  nicht  dan  eyn  loch  hat  daz  ist  eyn  arm  muss. 
1-1      S.   is  ist  besser  eyn  cleyn  schazunge  heymlich  zwar 

dann  grossen  schaden  gelitten  offenbare. 
M.  wer  vor  den  ars  kusset  den  hunt 

licht  wyrt  ym  syn  fisten  kont. 
2**    S.   almusse  vnd  ere  der  begeit 

der  frumden  luden  bii  besteit 
vnd  hubischeit  deme  fremden  tud 
vmb  got  oder  vmb  syn  gud. 
M.  nyemant  dy  frommen  schelten  sol 
er  mochte  es  anders  engelten  wol. 
man  ist  manches  gastes  fro 
der  hynden  nach  schisset  in  daz  stro. 
t3      S.   der  milden  froliche  gebere 

ist  got  vnd  den  luden  mere. 
M.  synen  dienern  gibet  er  cleyne 

der  syn  muss  isset  alleyne. 
21      S.   lerne  dyne  kynder  in  der  iugent 

got  vorchten  vnd  mynnen  togent. 
M.  wer  syner  kue  daz  futter  vor  beslusset 

der  milich  er  selten  genusset. 
25      S.   wer  zu  geweltig  zuhet  synen  knecht 

der  dut  ym  selbis  gar  vnrecht. 
M.  zyhestii  dynen  esel  zu  fet  in  alien  ziden 
er  wirffet  dich  abe  wanne  du  yen  wilt  riden. 


M.  an.   witzen.    Der  golt  wirffet  in  das  salczfass.    21.  S.  Es.  wederstucke. 
Dregen.    sal   man   czwefeldige  siege.     M.  das.     Nit.    das.    bose  muss. 

22.  S.  Es  ist  besser  heimlich  schande  czwar.     Dan  schande  liden  uffenbar. 
M.  arss.     Dem  wirt  lichte  sin  fisten  kunt.      22*.  S.  Gross  vnere  er  begeit. 
Der  die  frunde  leret  vnhubscheit.     Das  mag  woll  din  kopp  ingelden...... 

23.  S.  Der  da  hat  frolich.     M.  Syme  diener  gyt  er  cleine,     Der  sin  messer 
lecket.    24.  S.  Lere  dynen  sone  in  siner  jogent.    Got  forchtyn  sine  dogent. 
M.  siner  kuwe  das  fuder  slusset.     Der  milch  er  da  nymmer.     25.  S,  Wer 
sinen  knecht  czu  selpuldig  czuget.    Sich  selber  er  bedruget.    M,  Czuhestu 
din  esel  czu  fette  czu  alien  czyden.    Worffet.    so  du  wenest  ryden, 


40  SALOMON  AND  SATURN. 

2r>      S.   vernym  vnd  hore  daz  gar  wirt  sure 

alle  dynge  zu  thunde  wieder  nature. 
M.  daz  ist  war  ich  wene  eyn  nuwe  bercke 

daz  man  daruss  gude  beseme  wircke. 
27      S.  waz  der  richter  sol  sprechen 

daran  ensal  nicht  rechtes  ane  gebrechen. 
M.  by  wilen  yrret  der  oss  den  wagen 
daz  er  nicht  recht  enkan  gegayn. 
•2s      S.   eyn  wol  gemachte  schwarze  kron 

uff  eynen  wissen  schilde  zieret  schon. 
M.  zwischen  zweyen  wissen  beynen  zieret  bass 

eyn  schwarze  ruwe  kunte  wisset  dass. 
23      S.   durch  kunste  sol  man  die  meyster  eren 

ufF  daz  sich  die  jungen  dest  lieber  lassen  leren, 
M.  war  sich  der  esel  welczert  daz  ist  war 

da  horet  man  forcze  alle  vffenbar. 
so      S.   dorch  not  keynerley 

mit  dem  mechtigen  dich  nicht  enzwey. 
M.  es  ist  bose  eynen  lebendigen  beren  schynden 

von  dem  heybet  biss  zu  den  henden. 
31      S.   mit  keyner  rede  saltu  liegen 

vnd  dynen  frunt  auch  nicht  betriegen. 
M.  wer  mit  ossen  klaffet 

mit  ossen  er  sich  affet. 
3*      S.  geselle  du  solt  gern  myden 

alle  die  gerne  fechten  vnd  striden. 
M.  wer  sich  menget  vnder  die  klygen 
de  essent  die  suwe  glich  den  brygen. 


26.  S.  Ich  sagen  fernt  vnd  hure.  Alle  ding  ubent  ir  nature.  M.  das  ist 
ware  eyn  nuwe  birck.  Das  man  dan  uss  besem  wirck.  27.  S.  Das  eyn. 
sal.  Daran  sal  rechtes  nit.  M.  Czurwilen  foret  der  osse  den  wan.  Das. 
nit  rechte.  gegan.  28.  S.  Eynen  wissen  schilt  czeret  woll  schon.  Eyn 
woll  gemachte  wisse  kron.  M.  Czwey  wisse  diche  czerent  bass.  Eyn 
ruwe  kunt  wisse  das.  29.  S.  Dorch  kunst  sal  man  den  meister.  Das  die 
jungen  das  da  gerner  leren.  M.  Wo.  welczelt  dass.  Da  bluwet  furcze 
ader  bar.  30.  S.  node.  Den  frunden  nit  enczwey.  M.  Ess.  den  bern 
czu  schinden.  Heubt  an  bit  hinden.  31.  S.  Mit  keynen  reden  nit  in  be- 
drug.  Din  frunt  noch  nit  in  lug.  M.  Wer  mit  dem  essenden  cleffet.  Mit 
essen  er  sich  effet.  32.  S.  du  salt  miden.  Alle  die  da  gerne  striden. 
M.  clyen.  Swyne  mit  den  bryen. 


GERMAN  AND  LATIN  VERSIONS.  41 

33      S.   du  ensehe  nye  holier  berge  drij 

da  weren  auch  dale  bij. 
M.  die  rede  weiss  ich  selber  wol 
so  holier  ber^e  so  diefFer  tale 

~ 

daz  vorsuchen  duchte  raich  vnnutze 
des  scheiss  ich  in  die  tieffen  putze. 
3i      S.   is  ist  mir  von  herczen  leyt 

daz  dem  galgen  eyniger  diep  engett. 
M.  solde  man  die  diebe  alle  han 

is  wer  muoschlich  wie  es  dyr  solde  gan. 
35      S.   die  rede  duncket  mich  fremde 

daz  mancher  lebet  sunder  schemede. 
M.  die  rede  ist  mir  wol  kont 

eyn  hunt  lebet  alss  eyn  hunt. 
3<>     S.   der  eren  er  gar  vorgisset 

der  daz  bose  vor  daz  gude  misset. 
M.  als  der  hunt  wil  schissen 

stosset  man  yen  so  wil  er  bissen. 
37      S.  node  hette  ich  der  frunde 

der  myr  keynes  guten  gunde. 
M.  kalbes  dreg  veruchet  balde 

ufF  der  erden  vor  dem  walde 
as      S.  kleyn  fruntschafft  er  da  suchet 

wer  syner  frunde  nicht  enruchet. 
M.  an  dem  arss  die  maget  grundig  is 

alse  sie  sich  nicht  lesset  ruren  des  synt  gewiss 
39      S.  eynes  koniges  wort  sicherlich 

ensol  nymmer  me  verwandelen  sich. 
M.  wer  mit  bosen  wil  eren 

der  muss  zytliche  wiederkeren. 

33.  S.  Du  yn  gesehe  nye  berge  dry.  Dan  en  were  ye  grunde  by.  M.  woll. 
Berg.  dall.  Das  versuchen.  nutze.  Da.  ynne  die  phutze.  34.  S.  Es. 
leit.  Dass.  manch  diep  entgeit.  M.sie  allegehenckt  han.  Ess  ist  mis- 
selich  wie  iss  vmb  dich  solde  stan.  35.  S.  Diese.  fromde.  Wie.  ane 
schemde.  M.  Dir  woll  kunt.  als.  36.  S.  er  gar.  Wer  bose  vmb  gut 
wieder  mysset.  M.  So.  will.  Drauwestu  yme  er  will  dich  bissen. 
37-  S.  Node  ich  den  czu  frunde  hede.  Der  fruntschaft  mir  nach  nie  ge- 
dede.  M.  verruchet  gerne  balde.  Der  heide.  38.  S.  Cle)Tne  occasie  er 
suchet.  Siner.  nit  me  in.  M.  An  dem  arsse  grindet  die  mat.  Wan  sie 
sich  nit  roren  lat.  39.  S.  wart.  Sal  nummer  me  gewandeln  sich.  M.  fus- 
sen  will.  Czijtlich. 


42  SALOMON  AND  SATURN. 

40      S.  knobelauch  ist  in  der  wyrtschafft  guot 

mit  vnrrade  he  schelden  thud. 
M.  wer  knobelauch  ysset  tzu  alien  stunden 
der  fistet  voben  vnd  vnden. 

42  S.    wer  gern  beraubet  die  armen 

got  enhoret  nicht  syn  karmen. 
M.  siner  treue  der  wrcziget 

der  eirien  bosen  richter  schriget. 
42*    S.    sant  sne  regen  vnd  wynt 

des  frauwet  sich  blumen  vnd  kynt. 
M.  alss  lange  sne  vnd  kolunge  wert 

so  seichent  die  wibe  bij  dera  hert. 

43  S.    armot  vnd  schande  sol  man  helen 

men  sal  den  frunden  daz  beuellen. 
M.  den  drecke  enkan  nyemant  so  wol  bewynden 
die  suwe  mogent  yen  woole  fynden. 

44  S.    wie  solde  der  thun  eyme  andern  guot. 

der  ym  alleyn  vnrat  tut. 
M.  wer  sinen  ars  wischet  mit  kabe 
der  wyrt  ym  wenig  reyne  darabe. 

45  S.    wer  da  vorchtet  den  riffen  s£re 

der  mocht  wollen  daz  keyn  snee  nicht  enw^r. 
M.  wer  vorchtet  daz  der  helmer  ende  bissen 
der  ensol  nicht  in  die  stopeln  schissen. 

46  S.    syn  wissheit  er  gar  verluset 

der  ym  selber  daz  ergeste  kuset. 
M.  glich  borden  enbrecheiit  nyeman  den  rucke 
dar  zu  enslage  danne  gross  vnglucke. 

40.  S.  Klobelauch.  wirtschafft  gut.  In  dem  rade  er  schaden  dut.  M.  Clo- 
belauch.  czu  stunden.  Oben.  41.  S.  Das  horen  gerne  verdirbet.  Wo  nit 
der  synne  mit  in  wirbet.  M.  Es  ist  bose  harppen  in  der  molen.  Da  lecte 
synen  arss  eyn  esels  folen.  42.  S.  Wer  da  keret  die  oren  von  ruffe  der 
armen.  In  horet  nit  sin.  M.  Sin  drehen  yme  nit  verczijt.  Wer  eynen. 
schryt.  43.  S.  Armut  vnd  suchte  sal  nyman  helen.  Man  sal.  die  befelen. 
M.  dreg  kan  nymant  bewinden.  In  konden  in  woll  finden.  44.  S.  Wie 
solt  mir  der  vmmer  wesen  gut.  Der  erne  selber  keynes  dut.  M.  arss 
woschet.  quade.  Wirt  wenig.  45.  S.  Wer  da  fochtet  den  riffen.  Den 
sal  der  sne  snyffen.  M.  Fochtet  das  yne  die  helmer  bissen.  Der  in  sal  nit 
in  das  stro  schissen.  46.  S.  Sine  wisheit  er  verluse.  Wer  erne  selbe  das 
boste.  M.  Gliche  burde  brichet  nymant  den  ruck.  Darczu  in  slage  dan 
vngluck. 


GERMAN  AND  LATIN  VERSIONS.  43 

47  Salomon  sprucht.  alle  lugenere 

sol  man  schuwen  sere. 

MarolfF  sprucht.  der  mit  der  warheit  nit  kan  bestan 
der  muss  sich  mit  der  lugen  began.  * 

48  S.    den  frunt  vnd  den  arczet  prube 

wanne  den  man  in  der  node  prubet. 
M.  wan  man  den  keller  beslusset 
mit  truncken  he  des  genusset. 

49  S.    die  gerne  claffent  vnde  stryden 

die  soltu  in  geselschafft  myden. 
M.  eyn  rynnende  huss  eyn  bosse  vvip 
kortzent  dem  goden  man  synen  lip. 

50  S.    weme  versmahet  eyn  gabe  kleyn 

dem  ensol  der  grossen  werden  keyn. 
M.  eyn  versmahet  kint  eyn  hungerck  hunt 
gent  trurig  slaffen  manche  stunt. 

51  S.    nicht  enstraffe  zu  vil  den  spotlere 

he  wirt  dich  anders  hassen  s£re. 
M.  so  du  me  berubest  den  quat 

ye  bosern  geroch  daz  is  dan  hat. 

52  S.    mancher  begeret  zu  lebende  riche 

der  doch  muss  leben  vuendelich. 
M.  wer  hart  brot  hat  vnd  keyn  z£ne 

des  zunge  wendet  sich  dicke  alss  ich  wen. 
69      S.    man  sol  mit  den  affen 

torlichen  claffen. 

M.  die  merkatzyn  duncket  yr  wissheit  gross 
noch  dan  ist  sie  vor  den  ars  bloss. 


47.  S.  Ich  sprechen,  alle  logenere.  Sulde.  M.  Wer  nit  mit  warheit.  Der 
muss  mit  logen  sich.  48.  S.  arczet  man  bedrubet.  So  die  not  den  man 
bedrubet.  M.  Wer  den.  Drincken.  er.  49-  S.  claffen  vnd  striden.  Sal 
man  yn  gesellschafft.  M.  dach  vnd  eyn  czornig  wypp.  Die  kurczen  dem 
guden  man  sin  lypp.  50.  S.  Wer.  Dem  sal  man  grosser  geben  keyn. 
M.  Eyn  versmehte  kunt  eyn  hiingerger  hunt.  Gent  drurig  slaffen  czu 
mancher  stunt.  51.  S.  Nyt  in  beschilt  den  spottere.  Anders  er  wort  dich. 
M.  czudribest.  quadt.  So  er  bosen  gesmack  hat.  52.  S.  begert  czu  leben 
rich.  Ermiglich.  M.  vnd  nit  czende.  Ich  wende  sin  czunge  ess  dicke 
wende.  From  this  point  the  order  of  the  questions  and  answers  becomes 
altered.  The  next  in  A  is  the  69th  in  Von  der  Hagen's  copy,  whence  it 
goes  regularly  on  to  the  100th,  and  then  returns  to  the  53rd.  69.  S.  sal. 
Dorlich.  M.  mcrkatze.  ir  wisheit.  Doch  ist  sie  vor  dem  arss  bloss. 


i  SALOMON  AND  SATURN. 

70  S.    uff  dich  ansprichet  dynes  fyandes  munt 

die  warheit  zu  keyner  stunt. 
M.  der  liegen  wil  der  mag  wunder  sagen 
des  Eftuss  eyn  esel  seek  dragen. 

71  S.    wiltu  in  eren  alden 

waz  du  globest  daz  soltu  halden. 
M.  gross  vnderscheit  sunder  liegen 
ist  zuschen  swalben  vnd  fliegen. 

72  S.    du  salt  zu  guden  massen  slaffen 

darvmb  mag  dich  nyeman  strafFen. 
M.  mich  weckent  dicke  die  muse 

mich  bissent  auch  die  flohe  vnd  die  luse. 

73  S.    alss  wir  wol  gedrynken  vnd  gessen    • 

daz  gratzias  sollen  wir  nyt  uergessen. 
M.  sie  syngen  vngeliche 

der  sade  vnd  des  hungers  rich. 
73*    S.    gibet  dyr  dyn  arme  frunt  cleyn  gabe 

die  nym  mit  vollenkommenlichen  lobe. 
M*  brecht  myr  eyner  eynen  drecke 

ich  sluge  yne  ymme  wieder  in  sineri  beck. 

74  S.    mit  eyme  der  vil  scheldens  kan 

saltu  dich  nummer  scheldens  nemen  an. 
M.  laddes  du  den  wolff  zu  huse 

sunder  schMen  kummet  he  nicht  daruss. 

76  S.    nieman  ist  so  vollenkommen 

daz  he  schaffe  alle  synen  frommen. 
M.  wer  nicht  zu  rydene  hat 

der  gee  zu  fusse  daz  ist  myn  ratt. 

77  S.    gutlich  antwert  brichet  zorn 

des  selden  fruntschafft  wirt  verlorn. 


70.  in  dyns  findes.  Czu.  M.  Wer.  will,  wonder.  Mussen.  71.  S.  mit 
eren.  Wastu  gelabest  das  saltu.  M.  Veder  schwalben  vnd  vnder  miis- 
chen.  Da  ist  eyn  gross  vnderscheit  czwischen.  72.  S.  in  guder  masse. 
Inmag  dich  nymant.  M.  miise.  Mit  kratzen  vnd  auch  die  liise.  73.  S. 
Wan  wir  woll  gedruncken.  Der  gracien.  nit.  M.  Der  sade  singet  vngliche. 
Vnd  auch  der  hungers  riche.  74.  S.  Du  salt  dich  verbinden  selden.  Mit 
eyme  der  da  kan  schelden.  M.  Ledestu.  heim  czu  huss.  Er  in  kommet 
nit  an  schaden  daruss.  75.  Eyn  gut  barmhertzig  man.  Eyner  selen  bestes 
gewerben  kan.  M.  Er  lebet  mit  bosen  synnen.  Der  sich  selber  nit  will 
erkennen.  76.  S.  Nyman.  fallen.  Das  er  alle  czijt  schaffe.  M.  nit  czu 
riden  enhat.  Czu  fuss  das  ist  min  radt.  77.  S.  Czorn.  Mit  schelden. 


GERMAN  AND  LATIN  VERSIONS.  45 

M.  warine  sich  zwey  bose  wiber  schelden 

alle  yr  vntad  sie  danne  melden. 
79     S.    eyme  vngetruwen  mann  sin  boss  siedde 

volget  ym  gerne  myde. 
M.  wem  stelen  begundet  lieben 
der  ist  gern  bij  den  dieben. 
79     S.    wer  was  hat  dem  sal  man  geben 

die  wile  daz  he  mag  geleben. 
M.  wer  wenig  hatt  der  hat  vngluckes  vil 

daz  machet  der  tuffel  mit  syme  gauckelspiel. 
so     S.    wan  man  den  wis  geschyndet 

nymme  phande  men  da  vindet. 
M.  waz  man  furtze  kan  gelassen 

daz  versteht  wenig  in  vistens  massin. 
si      S.   man  sprichet  sicherlich 

eyn  igliches  sucht  synen  glich. 
M .  der  uff  dem  heybt  ist  kale 

dem  ist  bij  den  plachechtigen  wole. 

83  S.    mancher  wenet  den  wolff  schuwen 

dem  doch  begeynet  der  lewe  in  truwen. 
M.  mancher  wenet  synen  ars  wischen 

der  doch  synen  dumen  beschisset  darzuschen. 

84  S.    eyn  kynt  von  hundert  jaren 

ist  bose  zu  le'ren  zwaren. 
M.  zwynges  du  den  alden  hunt  in  bende 
so  mustu  huden  dyner  hende. 


M.  Wan  sich  czwey  aide  wypp  scheldent.  Alle  ir  vndat  sie  da  meldent. 
78.  S.  Eyn  vndedigraan  sinboser  sede.  yme  vil.  myde.  M.  Wem  da  begin- 
net  stelen  czu  lieben.  Der  ist  alle  czyt  gerne  by  dieben.  79.  S.  Dem  ha- 
benden  sal.  daz.  M.  Der  wenig  hat  den  sal  man  plucken.  Vnd  den  ha- 
benden  czuschicken.  80.  S.  So  man  den  fuss  geschyndet.  Nit  me.  findet. 
M.  The  answer  is  lost  here,  but  given  in  81. — 81.  S.  Wer  da  antwort  ee 
er  gehore.  Der  glichet  sich  eyrn  doren.  M.  Was  man  forcze  kan  gelassen. 
Die  verstet  eyn  dauber  in  fistens  massen.  82.  S.  sicherlichen.  Iglicher 
suchet  sinen  glichen.  M.  Wer.  heubt.  kal.  mit  den  pleckechten  woll. 
83.  S.  Dem  begeynnet.  lebe.  druwen.  M.  sinarsloch  woschen.  Er  beschis- 
set den  diimen  darczuschen.  84.  S.  kint.  is.  czu.  czwaren.  M.  Czwin- 
gestu.  bant,  magstu.  diner  hant.  85.  S.  Eyn  hercze  mit  uberessigkeit 
geschaffen.  Dat  den  mentschen  dicke  claffen.  M.  Des  buches  uberessig- 
keit. Den  arss  czu  wilen  farczen  dreit. 


4<J  SALOMON  AND  SATURN. 

86  S.    von  dem  gesliechte  Juda  bin  ich  geboren 

vber  Israhel  eyn  furste  yrkoren. 

M.  vnder  den  blynden  des  synt  gewiss 

eyn  eyneygiger  eyn  konnig  1st. 

87  S.    durch  noit  der  gerechte  man 

by  wilen  sundigen  began. 
M.  in  buschen  vnd  in  felden 

dut  dicke  not  den  alden  essel  zelden. 
89      S.    eyn  iglich  wip  die  da  basset  yrn  man 

die  mag  wol  vil  sorge  ban. 
M.  der  wolffe  plieget  mit  flissen 

vnder  die  weiche  heide  zu  schissen. 
»o     S.    er  enmag  nicht  sicher  geleben 

dem  eyn  bose  wyp  wirt  gegeben. 
M.  man  sol  den  essel  bluwen 

so  er  den  guoten  weg  wil  schuwen. 
9i      S.    es  enzymmet  nyt  wol  den  affen 

wise  wort  zu  klaffen. 
M.  vor  fremde  mere  des  gewage 
ob  eyn  luis  die  secke  drage. 
91/     S.   wer  der  ruden  schonet 

synes  selbes  kynt  er  dar  mit  honet. 
M.  wer  da  kusset  das  bockelin 

der  mag  der  geisse  frunt  wol  syn. 

93  S.    wie  vil  der  kleynen  wege  synt 

sic  wisent  eyn  grossen  dar  bie  hien. 
M.  wiltu  dass  versuchen 

vil  eyger  machen  grosse  kuchen. 

94  S.    von  mynnen  leidet  mancher  noit 

das  lidet  er  bis  in  den  dot. 

86.  S.  geslichte.  geborn.  vnd  del,  erkorn.  M.  in  den  blinden  lande.  syst. 
eineugiger.  konig.  87-  S.  Dorch  not.  by  wilen.  M.  Dut  not  den  alden 
eseln  czelden.  88.  S.  Mir  were  mit  der  ere  woll.  Gebe  mir  Got  gudes 
sonder  czall.  M.  Man  in  gibt  den  hunden  nit  also  vil.  Als  sie  heischent 
mit  des  czagels  spil.  89.  S.  Wo  eyn  wypp  basset  eien  man.  der.  vil  woll. 
M.  wolff  pleget.  flyssen.  Hinter  den  feich  hirten  woll  czu.  90.  S.  inmag 
nit  selber.  wypp.  M.  sol.  esel.  guden.  will.  91.  S.  inczemet  nit  den. 
Vil  wisser  wart  czu  claffen.  M.  man  das  wuge.  abe.  hunt,  druge.  92.  S. 
ein  selbes  kint  er  honet.  M.  buckelin.  frunt  sin.  93.  S.  Wie  vil  der 
cleynen  pheide  si.  eynen  grossen  \veg  daby.  M.  eyer  machent.  94.  S. 
roynne  lidet.  not.  Das  er  lyt  krangk  bit  in  sinen  dot. 


GERMAN  AND  LATIN  VERSIONS.  47 

M.  eyn  schone  wip  (iff  der  ziechen 

hat  balde  genert  den  von  mynnen  siechen. 

95  S.    als  der  hymmel  sich  bedrubet 

den  regen  man  da  bij  prubet. 
M.  alss  der  hunt  wil  schissen  gari 

so  siehet  man  yen  gekrymmet  stan. 

96  S.    wo  der  konig  hyn  fert 

vor  ym  zieret  wol  eyn  schone  swert. 
M.  eyn  grosser  dreck  bij  den  zune  styncket  s^re 
eswo  alden  lersen  sin  dem  her  alden  gar  vnmere. 

97  S.   du  enhast  dyner  schalckeit  keyne  masse 

des  machtu  herhangen  werden  bij  die  strasse. 
M.  hynge  man  die  diebe  alle  noch  hure 

die  galgen  wuorden  daz  ander  jare  zu  ture. 

98  S.    der  wise  son  synen  fatter  erfrauwet 

der  dorechte  son  syner  mutter  drauwet. 
M.  der  esel  vnd  die  nachtegalle 

hant  gar  vnglichen  schal. 
9»      S.    dustu  dem  guoten  wole 

er  lobet  dich  sunder  zale. 
M.  er  hat  den  dag  verwischet 

der  dem  bosen  drischet. 
100     S.    e  der  selige  von  syme  bette  sy  gessen 

so  hat  der  vnselige  syn  brot  gessen. 
M.  £  der  hunt  geschisset  gedeweiss 

so  hat  der  wolffe  zu  busche  die  geiss. 
53     S.    alss  man  geschrieben  sijt 

so  hat  alle  zijt  yr  zijt. 
M.  zu  summer  ysset  man  die  kersb£re 

zu  wynter  bruchet  man  die  opfele  sere. 

M.  lip  wypp.  czichen.  gedodet  den  siechen.  95.  S.  Wan.  hymmel  druffet. 
reigen.  daran  pruffet.  M.  Wan.  will,  sieht.  ene  gekromppen.  96.  S.  eyn. 
hin.  ene  czeret  woll.  schones  swert.  M.  eyn  grosser  dreg  czeret  woll  den 
cziin.  Als  czwo  lederhasen  eym  yrtzgebuern.  97.  S.  Du  wil  tdin  vnkus- 
cheit  beherden.  Des  mustu  noch  erhangen  werden.  M.  hinge,  huer.  Die 
galgen  worden  duer.  98.  S.  sin  vatter.  darecht  siner  muder.  M.  sie 
singen  vnglich.  Der  drurig  vnd  der  freudenrich.  99-  S.  guden  woll.  lonet 
dirs  sender  czal.  M.  wer  dem  bosen  drischet.  Den  hat  der  dag  verwoschet. 
100.  S.  sie  von  dem  bette  gesessen.  hat  der  vnselig  sin.  M.  eynen  scheiss. 
der  wolff  in  dem  buche.  53.  S.  also  beschrieben  steet.  Alle  czijt  hat  yr 
czijt.  M.  Czu  somer  ysset  man  die  kirsen  gerne.  Dan  schisset  man  die  kerne. 


48  SALOMON  AND  SATURN. 

54  S.    vorwar  ich  dir  kunde 

lugene  brynget  gross  sunde. 
M.  wer  sich  sins  kauffes  sol  began 

der  muss  bi  wilen  syn  warsagen  Ian. 

55  S.    wann  der  trege  knecht  keldene  mercket 

bij  dem  pluge  er  weriig  wercket. 
M.  wer  da  wil  der  kost  schonen 

der  endarff  den  snydern  nicht  lonen. 
50     S.    nyeman  sal  des  keyn  schaden  ban 

wie  er  sich  mit  eren  kan  began. 
M.  der  voss  der  sich  sines  mussens  schemen  wil 

der  muss  von  hunger  dicke  liden  vil. 
58     S.    Marolff  alse  du  kummes  zu  habe 

so  tu  also  daz  man  dich  labe. 
M.  nyeman  also  recht  tud 

daz  es  die  lude  alle  duncke  guot. 
so     S.    ich  vorchte  ich  verliese  daran 

waz  ich  dich  guttes  geleren  kan. 
M.  vorchtestu  daz  du  dich  beschissest  doch 

so  striche  eyn  wische  in  dyn  arssloch. 
eo     S.    senffte  wort  brichent  zorn 

daz  fruntschafft  selden  wyrt  verlorn. 
M.  zorn  machet  gra  hare 

der  arss  fartzet  daz  ist  ware. 
01      S.    die  amass  samet  in  dem  summer  gare 

daz  sie  des  wynters  wol  gefare. 
M.  wer  mussig  get  in  der  era 

den  biss  nit  die  liise  des  wynters  gerne 


54.  S.  In  warheit  ich.  liegen  brenget  grosse.  M.  claffens  sal  began,  bi 
wilen  del.  sin.  55.  S.  Wan  der  drege  die  felde  fuchtit.  Wenig  er  mit  dem 
pluge  wircket.  M.  da  will  er  die  koste  schonen.  Dass  er  den  snedern  nit 
dorffe  lonen.  56.  S.  Nyeman.  des  schaden.  was  erinit.  mag.  M.  fusse. 
sich  mussens  schamet.  Von  hunger  er  yrgramet.  57.  S.  Wer  sich  nit. 
woll  kan  generen.  Der  sal  keyner  duerde  begeren.  M.  Eynen  man  hun- 
gerte  manche  stunt.  Der  ginge  vnd  kauffte  eynen  hunt.  58.  S.  Morolf  als. 
kommest  czu.  du  also  als  man.  M.  nyemant.  dut.  iss  alle  lude.  gut. 
59.  S.  fochte.  Das  ich  dich  nit  geczuchten  kan.  M.  fochtestu  dich  be- 
schissen  doch.  so  steck.  wosche.  loch.  60.  S.  brechent  czorn.  die.  wirt. 
M.  czorn.  grae.  das  ist.  61.  S.  emesse.  in  del.  gare.  das.  den  winter  woll 
gefar.  M.  mussig  get  czu  eren.  bissent  die.  czu  winter  geren. 


GERMAN  AND  LATIN  VERSIONS.  49 

6-2     S.    wann  der  diep  get  stelen 

daz  kan  syn  wip  wol  helen. 
M.  wie  sich  der  wolff  kan  began 

daz  duncket  die  wolffyn  wol  get  an. 
C3     S.    wiltu  dinen  lip  in  selickeit  enden 

alle  dynge  soltu  zu  den  besten  wenden. 
M.  sehe  ich  eyn  den  ars  blecken 

wie  kan  ich  yme  den  gedecken. 
64     S.    dyme  wibe  in  werden  nicht  versage 

alss  sie  dyr  yre  not  heymeliche  clage. 
M.  frauwen  not  zu  stopfen  schiere 

enkunden  nicht  gethun  drij  oder  vier. 
es     S.    den  slaffenden  hunt  ensol  nveman  week  en 

•l 

alle  vnfalt  sol  man  decken. 
M.  du  sagest  al  war  ich  tede  auch  also 

ich  hube  uff  daz  bette  vnd  scheisse  in  daz  stro. 
66     S.   volgestu  der  lere  myn 

du  solte  des  besten  hoffen  syn. 
M.  hude  vbel  monn  wole 

daz  ist  alles  verlorne  zale. 
1*7      S.   an  guden  wyllen*  vindet  man  truwe 

zu  alien  zyden  nuwe. 
M.  eyn  luss  vil  truwe  hat 

sie  enlisset  den  man  nicht  wie  is  ym  gat. 

sie  lesset  sich  mit  ym  hencken 

oder  in  eym  sacke  erdrencken. 
us     S.    eyme  frumen  man  mag  nicht  glichen 

keyn  bose  wip  in  alien  richen. 
M.  falken  fledermusse  vnd  fliegen 

synt  vnglich  man  wolle  dan  liegen. 

V 

62.  S.  Wan.  diepp.  das.  sin  wypp  woll  gehellen.  M.  was  der  wolff  mag. 
das.  wolffin.  woll  gedan.  63.  S.  wiltu  seliglichen  enden.  so  saltu  alle 
ding  czum  bestem.  M.  sehe.  eyn.  sal  ich  das  bedecken.  64.  S.  wart  nit 
versaget.  so  sie  die  heymliche  not  claget.  M.  ir  not  gestuppen.  inkon- 
den  nit  myner  fiere.  65.  S.  sal  nymant.  all  vridat  sal.  bedecken.  M.  al 
del.  det.  hub  vff  das.  scheiss.  das.  66.  S.  Folgedu.  min.  dusalt.  sin. 
M.  wer  ubel  dut  der  hoffet  woll.  das  duncket  mich  eyn  verlorn  czall. 
67.  S.  wiben  findet.  druwe.  czu.  geczijden.  M.  me  druwe.  inlet,  nit.  iss 
yme.  sie  lesset  sich  mit.  ach  wie  solde  eyn  wyp  wencken.  68.  S.  der  man 
mag  an  synnen  rasen.  wergude  wibe  glichet  bosen.  M.  fledermiiss.  wolde. 
*  Leg.  wiben. 

SALOM.  E 


50  SALOMON  AND  SATURN. 

S.   ich  enkan  dyr  nicht  gesagen 

daz  du  von  bossheit  wollest  Ian. 

des  enwil  ich  nymme  mit  dyr  clafFen 

ich  befelle  dich  den  toren  vnd  den  affen. 
M.  des  enmag  nicht  gesyn  alss  ferre  ich  lebe 

du  salt  dich  vorwunnen  geben 

vnd  bezale  mich  zu  disser  stunt 

daz  myr  entheissen  hat  din  munt. 

We  have  here  then  one  hundred  propositions  with  their 
answers,  exclusive  of  the  eight  lines  of  conclusion.  The 
sayings  of  Marcolf  are  like  those  of  Salomon,  twofold  in 
character.  Salomon  either  gives  Biblical  proverbs  found  in 
his  own  books,  or  moral  commonplaces  derived  from  the 
observation  of  life.  Marcolf  either  confirms  the  saying,  at 
the  same  time  ridiculing  it,  by  adducing  an  absurd  and  very 
often,  dirty  application  of  it,  or  he  contradicts  it  by  showing 
a  case  in  which  it  fails.  The  greater  proportion  of  his  an- 
swers are  popular  proverbs.  Now  of  these,  comparatively 
speaking,  a  very  small  number  are  found  in  the  Latin  version 
of  Gartner ;  and  as  there  is  nothing  in  the  German  proverbs 
which  are  omitted,  or  in  the  Latin  proverbs  which  are  added 
by  him,  to  distinguish  them  from  the  rest,  and  account  for 
his  alteration  of  the  story,  I  conclude  that  he  drew  from  a 
source  different  from  that  of  the  poem,  and  above  all,  reject 
the  notion  that  the  Latin  printed  by  Gartner  was  the  ori- 
ginal from  which  the  author  of  the  poem  translated.  I  pro- 
ceed to  give  the  corresponding  portion  of  the  Latin  version 
printed  by  Gartner  in  1585. 


Conclusion.  S.  kan  dir  das  nit  gesan.  du  dyn  vnhubscheit.  inwill.  nit.  dir. 
befel  dich  den  affen.  M.  in  mag  nit  sin  muss  ich  leben.  uberwonden. 
beczale  mir  czu  dieser.  was  mir  gelobet.  dyn. 


GERMAN  AND  LATIN  VERSIONS.  r,i 


B.* 

1.  Salomon  dixit  audivi  te  esse  verbosum  et  callidum  quamvis  sis 
rusticus  et  turpis  Quamobrem  inter  nos  habeamus  altricationem  Ego 
vero  te  interrogabo  tu  vero  subsequens  responde  mihi.  Marcolphus 
respondit  qui  raale  cantat  primo  incipiat.  2.  Sal.  si  per  omnia 
poteris  respondere  sermonibus  meis  te  ditabo  magnis  opibus  et  no- 
minatissimus  eris  in  regno  meo.  Mar.  promittit  medicus  sanitatam 
cum  non  habet  potestatem.  3.  Sal.  bene  iudicavi  inter  duas  mere- 
trices  quae  in  vna  domo  oppresserant  infantem.  Mar.  vbi  sunt  auce 
ibi  sunt  cause  Ubi  mulieres  ibi  parabole.  4.  Sal.  dominus  dedit 
sapientiam  in  ore  meo  cum  nullus  sit  mihi  similis  in  cunctis  finibus 
terre.  Mar.  qui  malos  vicinos  habet  seipsum  laudat.  5.  Sal.  fugit 
impius  nemine  subsequente.  Mar.  quando  fugit  capriolus  albescit 
eius  culus.  6.  Sal.  bona  mulier  et  pulchra  ornamentum  est  viro  suo. 
Mar.  olla  plena  cum  lacte  bene  debet  a  catto  custodiri.  7.  Sal. 
mulier  sapiens  edificat  sibi  domum  Insipiens  constructam  destruit 
manibus.  Mar.  olla  bene  cocta  melius  durat  et  qui  mundam  dis- 
temperet  mundam  bibit.  8.  Sal.  mulier  timens  deum  ipsa  laudabi- 
tur.  Mar.  cattus  cum  bona  pelle  ipse  excoreabitur.  9.  Sal.  mulier 
pudica  est  multum  amanda.  Mar.  lacticinia  sunt  pauperi  retinenda. 
10.  Sal.  mulierem  fortem  quis  invenit.  Mar.  cattum  fidelem  super 
lac  quis  inuenit.  Sal.  nullus.  Mar.  et  mulierem  raro.  11.  Sal. 
mulier  formosa  et  honesta  retinenda  est  super  omnia  desiderabilia 
bona.  Mar.  mulier  pinguis  et  grossa  est  largior  in  dando  visaf. 
12,  Sal.  bene  pepulum  album  in  capite  mulieris.  Mar.  scriptum 
est  enim  non  sunt  talia  manice  quales  pellitia  sub  albo  pepulo  sepe 
latet  tinea.  13.  Sal.  qui  seminat  iniquitatem  metet  mala.  Mar.  qui 
seminat  paleas  metet  miserias.  14.  Sal.  doctrina  et  sapientia  debet 
in  ore  sanctorum  consistere.  Mar.  asellus  semper  debet  esse  vbi  se 
pascit  ibi  crescit  Ubi  caccat  ibi  fimat  Ubi  mingit  ibi  rigat  Ubi  se 
voluat  frangit  glebas.  15.  Sal.  laudit  te  alienus.  Mar.  se  meipsum 
vitupavero  nulli  vnquam  placebo.  16.  Sal.  multum  mel  ne  comedas. 
Mar.  qui  apes  castrat  digitum  suum  lingit.  17.  Sal.  in  maliuolam 
animam  non  intrabit  spiritus  sapientie.  Mar.  in  lignum  durum  dum 
mittis  cuneum  cave  ne  incidat  in  oculum.  18.  Sal.  durum  est  tibi 

*  From  the  copy  in  the  University  Library  of  Gottingen  compared  with 
that  in  the  British  Museum, 
f  Leg.  visia. 

K  2 


52  SALOMON  AND  SATURN. 

B. 

contra  stimulum  recalcitrare.     Mar.  bos  recalcitrosus  pungi  debet 
vicibus  binis.     19.  Sal.  erudi  filium  tuum  et  ab  infantia  doce  eum 
bene  facere.     Mar.  qui  suara  nutrit  vaccam  de  lacte  sepe  manducat. 
20.  Sal.  omne  genus  ad  suam  naturam  reuertitur.     Mar.  inappa  di- 
gesta  reuertitur  ad   stuppam.     21.  Sal.  quicquid  nouerit  loquitur 
iudex  iustitie  et  veritatis.     Mar.  episcopus  tacens  efficitur  hostiarius. 
22.  Sal.  honor  exhibendus  est  magistro  et  virga  timenda.     Mar.  qui 
suo  iudici  solet  vngere  buccam  solet  macerare  suam  asellam.     23. 
Sal.  contra  hominem  fortem  et  potentem  aquam  currentem  noli  con- 
tendere.     Mar.  vultur  scoriat  duram  volucrem  plumatque  pellem. 
24.  Sal.  emendemus  in  melius  quod  ignoranter  peccauimus.     Mar. 
quando  culum  tergis    nihil  aliud  agis.     25.  Sal.  blandis  persuasi- 
onibus  noli  decipere  quenquam.     Mar.  per  ingenium  manducat  qui 
manducantem  salutat.     26.  Sal.  cum  homine  litigioso  non  habeas 
societatem.     Mar.  merito  hunc  manducant  sues  qui  se  miscet  inter 
furfures.     27.   Sal.   multi  sunt  qui  verecundiam   habere  nesciunt. 
Mar.  vivunt  cum   hominibus  qui   similes  sunt  canibus.     28.  Sal. 
multi  sunt  qui  benefacientibus  reddunt  mala  pro  bonis.     Mar.  qui 
alieno  cani  pauem  suum  dederit  mercedem  non  habebit.     29.  Sal. 
non  est  amicus  qui  non  durat  in  amicitia.     Mar.  merda  de  vitulo 
non  diu  fumat.     30.  Sal.  occasiones  multas  quserit  qui  ab  amico 
recedere  vult.     Mar.  mulier  que  non  vult  consentire  dicit  se  sca- 
biosum  culum  habere.     31.  Sal.  sermo  regis  debet  esse  immutabilis. 
Mar.  cito  tedium  habet  qui  cum  lupo  arat.     32.  Sal.  radices  raphani 
bone  sunt  in  conuiuio  fetent  in  consilio.     Mar.  qui  raphanum  man- 
ducat ex  vtraque  parte  tussit.     33.  Sal.  perit  auditus  vbi  non  vigilat 
sensus.     Mar.  perdit  suam  sagittam  qui  tripum  sagittat.     34.  Sal. 
qui  auertit  aurem  suam  a  clamore  pauperum  ipse  clamabit  et  domi- 
nus  deus  non  exaudiet  vocem  suam.     Mar.  perdit  lachrimas  suas  qui 
coram  iudice  plorat.     35.  Sal.  surge  Aquilo  et  veni  auster  perfla 
ortum  meurn  et  fluent  aromata  illius.     Mar.  quando  pluit  aquilo  ruit 
alta  domus  et  qui   habet  hirniam  non   est   bene  sanus.     36.  Sal. 
mortem  et  paupertatem  celare  noli.     Mar.  qui  celat  hirniam  cres- 
cunt  ibi  maiori.     37.  Sal.  cum  sederis  ad  mensam  diuitis  diligenter 
inspiceque  opponantur  tibi.    Mar.  vniuersa  ministratio  per  ventrem 
dirigitur  et  in  ventrem  vadit.     38.  Sal.  quando  ad  mensam  sederis 
caue  ne  prius  comedas.    Mar.  qui  in  altiori  sella  sederit  ipse  primum 
locum  tenet.     39.  Sal.  si  fortis  superfecerit  imbecillem  vniuersam 
substanciam  auffert  eius  domus.    Mar.  bene  videt  cattus  cui  barbam 


GERMAN  AND  LATIN  VERSIONS.  53 

B, 

lingit  voluntariam.  40.  Sal.  quod  timet  impius  veniet  super  eum. 
Mar.  qui  male  facit  et  bene  sperat  totum  se  fallit.  41.  Sal.  propter 
frigus  piger  arare  noluit  mendicabit  autem  estate  et  nil  dabiter  ei. 
Mar.  culum  nudum  nulla  spoliabit.  42.  Sal.  studium  reddit  magis- 
trum  benevolum.  Mar.  asuete  manus  currunt  ad  caldarium.  43. 
Sal.  proiciendi  sunt  a  consortio  bonorum  litigiosi  et  garruli.  Mar. 
doraina  irata  fumus  ad  ratta  patella  perforata  damnum  sunt  in  casa. 
44.  Sal.  pro  amore  dei  omnis  dilectio  est  adhibenda.  Mar.  si  amas 
ilium  qui  te  non  amat  perdes  amorem  tuum.  45.  Sal.  ne  dicas  amico 
tuo  vade  eras  dabo  tibi  cum  statim  possis  sibi  dare.  Mar.  ad  tempus 
faciam  dicit  qui  non  habet  aptum  utensile.  46.  Sal.  crapulatus  a 
vino  non  seruat  tempus  in  eloquio.  Mar.  culus  confractus  non  habet 
dominum.  47.  Sal.  multi  concupiscunt  diuicias  habere  cum  sint  in 
paupertate  detenti.  Mar.  prande  quod  habes  et  vide  quid  remaneat. 
48.  Sal.  Multi  sunt  qui  famem  sustinent  et  tameri  sustinent  uxores. 
Mar.  miser  homo  panem  non  habebat  et  tamen  canem  sibi  compara- 
bat.  49.  Sal.  stulto  respondit  secundum  suam  stultitiam  ne  vide- 
atur  sapiens.  Mar.  petra  quid  audiuit  cui  respondit  quercus.  50. 
Sal.  ira  non  habet  misericordiam  et  ideo  qui  per  iram  loquitur  com- 
perat  malum  seu  perpetrat.  Mar.  ne  dicas  amico  tuo  malum  iratus 
ne  postea  penitearis  placatus.  51.  Sal.  os  inimica  non  loquitur 
veritatem  nee  verum  labia  eius  personabunt.  Mar.  qui  te  non  ama,t 
ipse  te  diffamat.  52.  Sal.  quod  satis  est  dormi.  Mar.  cui  licet  et 
non  dormit  pigritia  nocet  illi.  53.  Sal.  sacietate  repleti  sumus  re- 
feramus  deo  gratias.  Mar.  iubilat  merulus  respondit  graculus  non 
equaliter  cantant  saturatus  et  ieiunus.  54.  Sal.  manducemus  et 
bibamus  omnes  enim  moriemur.  Mar.  sic  moritur  famelicus  sicut 
et  refectus.  55.  Sal.  quando  homo  harpat  non  potest  paralogisare. 
Mar.  quando  canis  caccat  non  potest  latrare.  56.  Sal.  saciata  est 
iniquitas  ventris  nunc  eamus  dormitum.  Mar.  tornat  retornat  male 
dormit  qui  non  manducat.  57.  Sal.  exiguum  munus  cum  dat  tibi 
pauper  amicus  noli  despicere.  Mar.  quod  habet  castratus  dat  vicine 
sue.  58.  Sal.  ne  gradieris  cum  homine  malo  vel  litigioso  ne  forte 
sentiens  malum  propter  eum  vel  periculum.  Mar.  apis  mortua  non 
caccat  mel.  59.  Sal.  si  cum  homine  callido  vel  maliuolo  amiciciam 
firmaueris  magis  tibi  aduersabitur  quam  auxilium  prestet.  Mar. 
quod  lupus  facit  lupe  placet.  60.  Sal.  qui  ante  respondit  quam 
audiat  stultum  se  demonstrat.  Mar.  quando  te  aliquis  pungit  sub- 
trahe  pedem  tuum.  61.  Sal.  omne  animal  simile  sibi  elegit.  Mar. 


54  SALOMON  AND  SATURN. 

B. 

vbi  fuerit  caballus  scabiosus  parem  sibi  querit  et  vtrique  se  scabiunt. 
62.  Sal.  bene  facit  anime  sue  vbi  est  homo  misericors.  Mar.  mag- 
num donum  despicit  qui  seipsum  non  cognoscit.  63.  Sal.  qui  fugit 
lupo  obuiat  leoni.  Mar.  de  malo  in  malum  de  coco  ad  pistorem. 

64.  Sal.  caue  ne  quis  faciat  tibi  malum  si  autem  fecerit  noli  et 
facere.     Mar.  aque  non   currenti   et  homini  tacenti  credere  noli. 

65.  Sal.  non  omnes  omnia  possunt.     Mar.  scriptum  est  in  casibus 

qui  non  habet  equum  vadat  pedibus.     66.  Sal.  puer  centum  annorum 

maledictus  erit.     Mar.  tarde  est  veterem  canem  mittere  in  ligamen. 

67.  Sal.  multum  habenti  dabitur  et  habundabit.     Mar.  ve  homini 

qui  non  habet  panes  et  habet  parentes.     68.  Sal.  ve  viro  duplici 

corde  et  duabus  viis  incedenti.     Mar.  qui  duas  vias  vult  ire  aut 

culum  aut  bracam  debet  rumpere.     69.  Sal.  ex  habundantia  cordis 

os  loquitur.     Mar.  ex  saturitate  ventris  triumphat  culus.     70.  Sal. 

duo  boues  equaliter  trahunt  ad  vnum  iugum.     Mar.  due  vene  equa- 

liter  vadunt  ad  vnum  culum.     7 1 .  Sal.  mulier  pulcra  est  a  viro  suo 

amanda.     Mar.  in  collo  est  alba  vt  columba  in  culo  nigra  et  hirsuta 

vt  talpa.     72.  Sal.  in  tribu  iuda  nimia  est  cogitatio  mea  et  deus 

patris  mei  principem  me  constituit  populi  sui.     Mar.  cognosco  map- 

pam  quia  de  stuppa  facta  est.     73.  Sal.  necessitas  facit  hominem 

iustum  peccare.     Mar.  lupus  apprehensus  et  in  custodia  positus  aut 

qaccat  aut  mordet.     74.  Sal.  sufficeret  mihi  temperaneus  honor  si 

tantum  modo  deus  vniuersum  orbem  mee  dictioni  subiugasset.    Mar. 

non  tantum  datur  catulo  quantum  blanditur  sua  cauda.     75.  Sal. 

qui  tardus  venit  ad  mensam  suspensus  est  a  cibo.     Mar.  gluto  non 

currit  per  totum.     76.  Sal.  cum  molesta  tibi  vxor  tua  ne  timeas. 

Mar.  molli  bergario  lupus  non  caccat  lanam.     77.  Sal.  non  decet 

stulto  verba  composita.     Mar.  non  decet   canem   sellam   portare. 

78.  Sal.  tunde  latera  filii  tui  dum  tenera  sint.     Mar.  qui  osculatur 

agnum  amat  et  ariem.     79.  Sal.  omnes  vie  ad  vnam  viam  tendunt. 

Mar.  ad  culum  vnum  omnes  tendunt  vene.     80.  Sal.  a  bono  homine 

bona  fit  mulier.     Mar.  a  bono  conuiuio  bona  fit  merda  quse  calcatur 

pedibus  sic  et  bestiales  mulieres  debent  calcari.     81.  Sal.  bene  decet 

mulier  pulcra  iuxta  virum  suum.     Mar.  bene  decet  olla  plena  vino 

iuxta  sicientem.     82.  Sal.  bene  decet  gladius  honestus  iuxta  latus 

meum.    Mar.  bene  decet  strues  iuxta  sepem  meum.    83.  Sal.  quanto 

magnus  es  tanto  humilis  sis  in  omnibus.     Mar.  bene  equitat  qui 

cum  paribus  equitat.     84.  Sal.  filius  sapiens  letificat  patrem  suum 

insipiens  vero  mesticia  est  matris  sue.     Mar.  non  equaliter  cantant 


GERMAN  AND  LATIN  VERSIONS.  55 

B. 

tristis  et  letus.  85.  Sal.  qui  parce  seminat  parce  et  metet.  Mar. 
quanto  plus  gelat  tan  to  plus  stririgit.  86.  Sal.  omnia  fac  cum  con- 
silio  et  post  factum  non  penitebis.  Mar.  satis  est  infirmus  qui  in- 
firmum  trahit.  87.  Sal.  omuia  tempora  tempus  habent.  Mar. 
diem  hodie  diem  eras  dicit  bos  qui  leporem  sequitur.  Sal.  iam 
fessus  loquendo  requiescamus  ergo.  Mar.  non  obmittam  loquelam 
meam.  Sal.  non  possum  amplius.  Mar.  si  non  potes  humiliter 
confitere  te  victum  et  da  quod  promisisti. 

Of  the  hundred  divisions  in  A,  and  the  eighty-seven  in  B, 
there  are  but  thirty-two  common  to  both,  that  is,  but  thirty- 
two  in  which  the  same  answers  are  given  by  Marcolf ;  for  as 
many  of  Salomon's  propositions  are  found  either  in  the  Old 
or  New  Testament,  there  is  rather  more  coincidence  between 
them  in  the  Dialogues.  The  common  element  stands  thus  : — 

[C.] 

1  A.  1;  B.  1.— 2A.  1.;  B.  2.— sA.  2;  B.  3.— 4  A.  3;  B.4.— 
5  A.  5;  B.  6.— 6A.  9;  B.  8.— 7  A.  10  ;  B.  10.— 8  A.  11;  B.  11.— 
9  A.  12;  B.  13.— 10A.  15;  B.  5.—  "A..16;  B.  15.— 12  A.  19 ;  B.  16. 
— 13A.32;  B.  26.— 14  A.  37  ;  B.  29.— 15  A.  38  ;  B.  30.— 16  A.  39 ; 
B.  31.— tf  A.  40 ;  B.  32.— 18  A.  42  ;  B.  34.— w  A.  49  ;  B.  43.— 
20  A.  57;  B.  48.— 21  A.  62;  B.  59.— 22  A.  66 ;  B.  40.— 23  A.  73  ; 
B.  53 — 24  A.  76  ;  B.  65.— *  A.  84 ;  B.  66 — 23  A.  85  ;  B.  69.— 
2?A.  88;  B.  74.— ^  A.  89  ;  B.  76.— * 'A.  91  ;  B.  77.— ^  A.  92  ; 
B.  78.— 31  A.  96;  B.  82.— 32  A.  98  ;  B.  84.  -f  "^ 

There  are  then  sixty-eight  of  Marcolf's  answers  in  the 
German  which  are  not  found  in  the  Latin,  and  that  out  of 
one  hundred;  while  out  of  eighty-seven  in  the  Latin,  there 
are  fifty-five  not  found  in  the  German. 

I  cannot  therefore  agree  with  Von  der  Hagen  that  the 
German  poem,  full  two-thirds  of  which  is  not  found  in  the 
Latin  version,  was  taken  from  this.  There  are  other  reasons 
which  make  it  quite  certain  that  it  was  not;  in  the  first  place, 
its  comparative  length,  it  being  so  much  more  full  and  com- 


56  SALOMON  AND  SATURN. 

plete  than  the  Latin,  which,  from  the  habits  of  translators 
before  the  fifteenth  century,  it  would  assuredly  not  have  been, 
had  its  source  been  the  same  Latin ;  but  most  of  all  the  fact, 
that  among  the  answers  found  only  in  the  German,  are  a 
large  proportion  of  those  very  passages  which  the  poet  ex- 
pressly states  that  he  took  from  his  Latin  original,  and  for 
the  coarse  appearance  of  which  in  German  he  commences  by 
begging  pardon. 

Whatever  be  the  case,  I  cannot  but  attribute  the  whole 
composition  to  an  original  strictly  Teutonic,  and  this  whet  her 
it  chanced  to  be  written  down  in  German  or  in  Latin.  As- 
suredly, whatever  may  be  thought  of  the  general  outline  of 
the  story,  it  borrowed  none  of  its  details  from  the  East :  its 
whole  character  bears  the  stamp  of  the  free,  rough  and  hu- 
morous Westerns ;  but  beyond  this,  the  proverbial  answers 
made  by  Marcolf  are  essentially  Teutonic,  and  so  essentially 
Teutonic,  that  they  frequently  appear  to  great  disadvantage 
in  the  Latin  garb  which  has  been  huddled  upon  them.  A 
sufficient  number  of  them  may  be  quoted  from  works  of  the 
highest  antiquity,  to  show  from  what  far-off  springs  the 
popular  wisdom,  represented  by  Marcolf,  flowed ;  and  the 
appearance  of  others  as  living  proverbs  among  the  Teutonic 
peoples  even  till  a  late  period,  serves  to  prove  how  deeply 
rooted  they  were  in  our  feeling,  and  how  consonant  to  our 
habits  of  thought.  The  list  of  the  proverbs,  which  I  now 
proceed  to  note  as  corresponding  with  those  of  the  second 
Morolf,  might  easily  have  been  made  much  longer,  but  it  was 
unnecessary  to  heap  up  examples.  I  have  given  more  than 
were  absolutely  required,  because  the  literature  of  proverbs 
has  a  value  of  its  own. 


GERMAN  AND  LATIN  VERSIONS.  57 


[A.]* 

13.  Wherein  the  simple  fellow  was  like  to  that  noddie,  who  when 
the  steed  was  stolne,  shut  the  stable  doore. 

A  World  of  Wonders,  91. 
Nachriuvv  ist  selten  guot, 
mich  dunkt  der  hab  ein  tumben  muot 
der,  nach  der  rossen  diepstal, 
allerest  will  besliessen  den  stal. 

Fabeln  aus  der  Zeit  der  Min.  Sang.     Zurich,  1 757. 

14.  Smelling.  "  Mine  is  Smelling,  I  am  my  Lady's  huntsman,  and 
keep  some  lesser  beagles  for  her  chamber  use,  to  excuse  the  free- 
ness  of  her  necessity's  eruptions."     On  this  there  is  the  follow- 
ing note  :  So  in  the  old  Black  letter  Booke  of  Huntynge,  &c. 
"  Smal  ladi  popies  that  bare  awai  the  fleas  and  divers  smalfautes." 
In  allusion  to  the  proverbial  sayings  upon  this  subject,  lap-dogs 
are  constantly  in  the  Old  Plays  called  My  Lady's  foisting-hounds. 

Microcosmus,  Act  3.     Dodsley's  0.  P.  ix.  p.  107. 

21.  I  holde  a  mousis  wit  not  worth  a  leke 
that  hath  but  one  hole  for  to  stertin  to. 
Chaucer,  Wife  of  Bath,  1. 572. 

Mus  miser  est  antro  qui  tantum  clauditur  vno. 

Eine  arme  Mauss  ists  die  nicht  mehr  als  ein  loch  weiss. 

Esmiist  ein  arme  mauss  seyn  die  nicht  mehr  als  ein  loch  wiiste. 
Gartner,  Diet.  Prov.  16,  b.  24. 

Mefle  yr  llygoden  dyn  twll. 

Howell,  Brit.  Prov.  p.  21. 
Dolente  la  souris  qui  ne  seit  c'  un  pertuis. 

Collection  of  French  Proverbs,  thirteenth  century,  MS. 

Al  raton  que  no  tiene  mas  que  un  agujero,  pronto  le  cogen. 

Collins'  Dictionary  of  Spanish  Proverbs,  p.  36. — See  also  MS. 
Harl.  3362.  fol.  40;  Griiter,  Florilegium  Ethico-politicura, 
p.  32 ;  G.  Herbert,  Jacula  Prudentum,  p.  67 ;  MSS.  Proverbs, 
C.  C.C.,No.  450;  MSS.  Harl.  1800.  fol.  37,  b. 

23.  What  should  he  yeve  that  licketh  his  knife  ? 
Chaucer,  Rom.  Rose,  1.  6502. 

Quando  el  Abad  lame  el  cuchillo,  mal  para  el  monacillo. 
Collins,  Span.  Prov.  p.  280. 

*  This  letter  refers  to  such  proverbs  as  are  found  solely  in  the  German 
poem  ;  B.  to  those  found  solely  in  the  Latin  prose  version ;  C.  to  those 
which  are  common  to  both. 


58  SALOMON  AND  SATURN. 

Peu  peut  bailler  a  son  escuyer,  qui  son  couteau  lesche. 
Gruter,  p.  234,  Prov.  Gall. 

26.  Der  niuwe  beseme  keret  wol. 

Freidank,  thirteenth  century,  Grimm's  ed.  p.  50. 

New  broome  swepeth  cleane,  which  is  thus,  vnderstand ; 
New  brome  sweepeth  cleane,  in  the  cleane  sweepers  hand. 
Heywood,  Three  hundred  Epigrams,  Epig.  67. 

Some  thereto  said,  the  greene  new  brome  sweepth  cleene. 
Heywood,  Dial.  Pt.  2.  c.  i. 

Scobat  scoba  bene  noua  singula  cunctaque  plene. 

Neuwe  besem  kehren  wol. 

Gartner,  Diet.  Prov.  79,  b. — See  also  Ray,  p.  280,  Scottish  Pro- 
verbs ;  Gruter,  Prov.  Alem.  p.  61 ;  Prov.  Belg.  p.  117  ;  Howell, 
Engl.  Prov.,  p.  3. 

29.  According  to  the  common  proverbe,  Where  the  horse  lieth  down, 
there  some  hairs  will  be  found. 

Fuller's  Worthies,  p.  193,  and  Ray,  p.  121. 

Quhair  the  deer  is  slain,  some  bloud  will  lie. 
Ray,  p.  302. 

Lle'r  ymgreynior  March,  y  gedu  beth  oi  flew. 
Howell,  Brit.  Prov.  p.  20. 

33.  Si  mons  sublimis,  profundior  est  tibi  vallis. 
Je  hoher  berg,  je  tieffer  thai. 

Gartner,  Diet.  Prov.  ii.  50. — See  also  Gruter,  Prov.  Alem.  p.  39 ; 
Prov.  Belg.  p.  108 ;  Prov.  Ital.  p.  148 ;  Prov.  Gall.  p.  193 ; 
p.  228. 

35.  Swie  man  vert  den  hunden  mite, 
so  hant  doch  iemer  hundes  site. 
Freidank,  p.  138. 

Lauez  chen,  peignez  chen, 
toute  vois  nest  chien  qe  chen. 

MSS.  Proverbs,  C.  C.  C.  No.  450. 

Ablue,  pecte  canem,  canis  est  quia  permanet  idem. 
MS.  Proverbs,  MSS.  Trin.  0.  2,  45. 

A  cur  will  be  a  cur,  a  clown  will  be  a  clown. 
Burton,  Anat.  Mel.  Pt.  2.  Sec.  3.  Mem.  3. 

"41.  Mich  dunket  niht  daz  ieman  siile 
ze  lange  harpfen  in  der  mule. 

Freidank,  p.  126,  with  which  compare  Walther  von  der  Vogel- 
weide,  p.  65;  vid.  Grimm.  Freid.  cxxiii.,  cxxiv.  Frib.  Trist.  16,  c. 
Grimm.  Freid.  xcvi.,  xcvii. 


GERMAN  AND  LATIN  VERSIONS.  59 

Swaz  ich  ir  gesinge,  deist  geherpfet  in  der  mill. 
Nithart,  xxiv.  2.  (Benecke,  Beytrage,  p.  366.) 

In  der  boke  molen  is  quad  harpen, 
wente  dar  wart  sere  over  geboldert. 

Reineke's  Koker.  4°.  1711,  p.  336. 

45.  He  that  feareth  everie  grasse,  must  not  pisse  in  a  meadow. 
Chi  ha  paura  di  ogni  urtica,  non  pisci  in  herba. 

Adagia  in  Latin  and  English,  &c.,  1622. 

Let  not  him  that  fears  feathers  come  among  wild  fowl. 
G.  Herbert,  Jacul.  Prud.  p.  4. 

46.  Gleiche  biird  bricht  niemandt  den  riicken. 

Griiter,  p.  44. 

51.  The  more  we  stur  a  turd,  the  worse  it  will  stinke. 
Heywood,  Dial.  Pt.  2.  c.  6. 

Qi  plus  emneut  la  merde  e  ele  plus  pust. 
MS.  Proverbs,  C.  C.  C.  No.  450. 

Llettaf  fydd  y  byswelyn  o'  i  sathru. 

Howell,  Brit.  Prov.  p.  20. — See  also  Griiter,  Prov.  Gall.,  p.  234  ; 
p.  108,  Prov.  Belg.;  Ray,  p.  211. 

58.  Nieman  also  rehte  tuot, 

daz  ez  alle  liute  dunke  guot. 
Freidank,  p.  106. 

multum  deliro,  si  cuique  placere  require, 
alien  menschen  gefallen  ist  nicht  miiglich. 
Gartner,  Diet.  Prov.  9,  b. 

70.  Os  hostis  raro  loquitur  bona  non  sibi  charo. 
Feindes  mundt  redt  selten  auss  gutem  grundt. 
Gartner,  Diet.  Prov.  54,  b. 

74.  JE.de  lupum  quicumque  fovet,  nutrire  putatur 
Prsedonem  proprio,  perniciemque  lari. 

Saxo  Grammaticus,  Bk.  5  (p.  74,  ed.  Steph.) — therefore  an  old 
Norse  proverb. 

77.  When  theeves  fall  out,  true  men  come  to  their  good. 
Heywood,  Dial.  Pt.  2,  c.  8. 

Schiilte  ein  diep  den  andern  diep, 
daz  wsere  ir  nachgeburen  liep. 
Freidank,  p.  47. 

Fures  in  lite  pandunt  abscondita  vitse. 

Mone,  Quellen  und  Forschungen,  p.  192. 


60  SALOMON  AND  SATURN. 

als  de  deve  kyvet,  so  kumpt  dat  verholen  wt. 
MS.  Maestricht,  fifteenth  century. 

Als  hoeren  en  boeven  kyven,  zo  komt  schennys  uyt. 
Griiter,  p.  92.  (Belgica.) 

Pelean  los  ladrones,  y  descubrense  los  hurtos. 
Rinen  las  comadres,  y  dicense  las  verdades. 

Collins,  Span.  Prov.  pp.  257,  332. — See  also  Howell,  Eng.  Prov. 
p.  10  ;  Brit.  Prov.  p.  30. 

79.  How  Scogin  greased  a  fat  sow  on  the  arse.  I  doe  as  Kings  and 
Lords,  and  every  man  else  doth ;  for  he  that  hath  enough, 
shall  have  more,  and  he  that  hath  nothing  shall  go  without, 
and  this  sow  needeth  no  basting  nor  greasing,  for  she  is  fat 
enough,  yet  shall  shee  have  more  then  enough. 

First  and  best  part  of  Scoggin's  Jests,  1626,  p.  47. 

He  that  hath  plenty  of  goodes  shall  have  more  : 
he  that  hath  but  a  little,  he  shall  have  lesse : 
he  that  hath  right  nought,  right  nought  shall  possesse. 
Heywood.  Dial.  Pt.  1.  c.  ii.  and  Howell.  Eng.  Prov.  p.  8. 

86.  Unter  blinden  1st  der  einaugig  konig. 
Griiter.  p.  70.  Prov.  Alem. 

En  tierra  de  ciegos,  el  tuerto  es  rey. 
Collins,  Span.  Prov.  p.  148. 

In  terra  di  ciechi,  beato  chi  hann  occhio. 
Griiter,  p.  157.  Prov.  Ital. 

Au  royaume  des  aveugles,  le  borgne  est  roy. 
Griiter,  p.  186.  Prov.  Gall. 

Un-llygeidiog   fydd    Brenin   yngwlad   y   deillaid.      Monoculus 
may  be  king  in  Coecus  countrey. 
Howell,  Brit.  Prov.  p.  83. 

93.  Wer  viel  aier  hat,  machet  viel  dutten. 
Griiter,  p.  83. 

100.  Mentre  che  il  can  caca,  il  lupo  fugge. 
Griiter,  p.  162.  Prov.  Ital. 

Tandis  que  le  chien  chie,  le  loup  s'en  va. 
Griiter,  p.  253.  Prov.  Gall. 


HISTORY  OF  THE  LEGEND.  61 

[B.] 

21.  An  ander  leut  kinden,  vnd  an  frembden  hunden,  hat  man  das 
brot  verlohren. 

Griiter,  p.  5. 

It  is  a  thanklesse  thing  to  feede  another  man's  dogge. 
Adagia,  &c. 

39.  Wei  wot  hure  cat  whas  berd  he  lickat. 

Murilegus  bene  scit  cui  barbam  lambere  suescit. 
MS.  Collection  of  proverbs.  Trin.  Coll.* 

Chat  conoit  bien  qi  barbe  il  lesche. 
MS.  Proverbs.  C.  C.  C.  No.  450. 

41.   It's  very  hard  to  shave  an  egg. 

Ray,  p.  101.— See  also  p.  179,  p.  296. 

Who  goes  to  bed  supperless,  all  night  tumbles  and  tosses. 

56.  Chi  va  a  letto  senza  cena 
tutta  notte  si  dimena. 
Ray,  p.  29. 

58.  A  dead  bee  maketh  no  honey. 

G.  Herbert,  Jacula  Prudentum,  p.  65. 

When  bees  are  old  they  yield  no  honey. 
Ray,  p.  71. 

Ny  'tr  mangi  nass,  nemo  fructum  capit  ex  mortuo. 
Hava  mal.  st.  71.  Edd.  Saem.  iii.  p.  100. 

Er  heddwch  nac  er  rhyfel  gwenynen  farw  ni  chasgl  fel. 
Howell,  Brit.  Prov.  p.  3. 

60.  Pan  bwyser  arnad,  tynn  dy  draed  attad.     When  one  treads  upon 
thee,  draw  thy  foot  to  thee. 
Howell,  Brit.  Prov.  p.  30. 

68.  Wer  zwen  weg  wil  gan 

der  muos  zwai  langi  bain  han. 

Diutiska,  vol.  i.  p.  325.  Collection  of  Proverbs  (14th  century). 

Swer  zwene  wege  welle  gan, 
der  muos  lange  schenkel  hau. 
Freid.  p.  129. 

72.  Wie  das  garn,  also  das  tuch. 
Griiter,  p.  84. 


62  SALOMON  AND  SATURN. 

87.  Eu  son  Arnautz  qu'amas  1'aura, 
e  catz  la  lebr'  ab  lo  bueu, 
e  nadi  contra  suberna. 

Arnaut,  Daniel.  (Parnasse  Occitanicn.  257.) 

Ein  ochs  1st  ein  gross  thir,  noch  kan  er  kein  hasen  erlauffen. 
Griiter,  p.  27. 

Set  a  cow  to  catch  a  hare  ! 
A  cow  may  catch  a  hare. 

Ray,  p.  277.  but  Howell  reverses  the  proverb.  Eng.  Prov.  p.  18. 

[C.] 

3.  Like  so  of  women  in  feeld  and  town, 
assembled  where  that  many  be, 

a  man  may  hear  them  by  the  sown 
farther  then  them  ye  may  see  ; 
wherfore  men  say  most  commonly, 
wher  many  geese  be,  be  many  toords, 
where  be  women,  are  many  woords. 

Schole  house  of  Women,  1.  476. — See  also  Howell,  Engl.  Prov. 
p.  11. 

4.  He  hath  ill  neighbours  that 's  fain  to  praise  himself. 

Ray,  p.  139. 

Who  commendeth  himself,  wanteth  good  neighbours. 
Howell,  Engl.  Prov.  p.  16. 

Sese  uicinos  iactans  habet  undique  prauos. 
MS.Harl.3831. 

Beatr.  There's  not  one  wise  man  among  twenty  that  will  praise 

himself. 
Bened.  An  old,  an  old  instance,  Beatrice,  that  lived  in  the  time 

of  good  neighbours  ! 

Shakespeare,  Much  Ado. 

11.  Der  sich  selbst  schend,  lobt  niemant. 

11.  Griiter,  p.  17.  Prov.  Alem. 

12.  Chi  maneggia  mele,  si  lecca  le  dita. 

Griiter,  p.  136.  Prov.  Ital. 

13.  Wer  sich  under  die  skligen  mischet,  den  essent  die  swin. 

Diutiska,  1. 325. — See  also  Griiter,  p.  83.  Prov.  Alem. 

De  syck  menget  manket  den  scy 
den  fretet  gerne  de  swyne. 

Reineke's  Koker,  p.  3 76. 


HISTORY  OF  THE  LEGEND.  63 

15.   Swa  vriunt  von  vriunde  scheiden  wil, 
der  suochet  uf  in  schulde  vil. 
Freidank,  p.  97. 

19.  Thou  saist  that  dropping  housis,  and  eke  smoke, 
and  chiding  wivis  makin  men  to  fle 

out  of  their  house. 

Chaucer,  Cant.  Tales,  Wife  of  Bath,  1.  278. 

Sir,  these  wordes  ben  understonde  of  women  that  ben  janglers 
and  wicked,  of  whiche  women  men  sain,  that  thre  thinges 
driven  a  manne  out  of  his  hous,  that  is  to  saie,  smoke,  drop- 
ping of  rain,  and  wicked  wives. 

Tale  of  Melibaeus,  Urry,  p.  119,  b. — See  also  Parson's  Tale, 
p.  202,  Pier's  Plowman's  Vision,  Robt.  Crowley,  1550,  fol.  96  ; 
Collins,  Span.  Prov.  p.  1 79 ;  Griiter,  p.  153,  Prov.  Ital. ;  p.  157, 
b.  Prov.  Ital. ;  p.  206,  Prov.  Gall. ;  Gartner,  Diet.  Prov.  p.  34,  b. 

20.  Who  hath  no  more  bread  than  need,  must  not  keep  a  dog. 

G.  Herbert,  Jac.  Prud.  p.  8. 

A  quien  no  le  sobra  pan,  no  crie  can. 
Collins'  Spanish  Proverbs. 

21.  Lo  que  la  loba  haze  al  lobo  plaze. 

Griiter,  p.  312,  Prov.  Hisp. 

22.  Him  dare  not  wenen  well  that  evil  doth, 
a  guilor  shall  himself  begyled  be. 

Chaucer,  Reeve's  T.  1. 1212. 
Who  thinkith  ill,  no  gode  maie  him  befall. 

Belle  Dame  sans  mercy.  1. 399. 
He  that  evil  does  never  good  weines. 

Ray,  p.  288. 

24.  Qi  ne  ad  cheual  ayle  au  pee. 

MS.  Proverbs.  C.  C.  C.  No.  450. 

25.  Swer  alten  hunt  an  lannen  leit 
der  vliuset  michel  arebeit. 

Freidank,  p.  109. 

But  it  is  hard  to  make  an  old  dog  stoup  lo. 

Hey  wood,  Dial.  Pt.  II.  c.  7. — See  also  Gartner,  Diet.  Prov.  24. 
b.  101.  b. ;  Griiter,  p.  4,  Prov.  Alem.;  MS.  Proverbs,  C.C.C. 
No.  450;  MS.  Harl.  1800. 

28.  A  mol  pasteur  lou  lui  chie  laine. 

MS.  Proverbs,  C.  C.  C.  No.  450. 

Undir  a  shepherde  softe,  and  negligent 
the  wolf  hath  many  a  shepe  and  lambe  to  rent. 
Chaucer,  Doc.  Ph.  161 5. 


64  SALOMON  AND  SATURN. 

29 as  mete  as  a  sow 

to  beare  a  saddle. 

Heywood,  Dial.  Pt.II.  c.  1.— See  also  Ray,  p.  220,  297  ;  Howell, 
Eng.  Prov.  pp.  3, 15  ;  Brit.  Prov.  p.  22. 

30.  Osculor  hunc  ore  natum  nutricis  amore. 
MS.  Prov.  Trin.  Coll. 

Many  kisse  the  child  for  the  nurses  sake. 

Heywood,  Dial.  Pt.  2.  c.  7. — See  also  Griiter,  p.  57 ;  Ray,  p.  206, 
Howell,  Eng.  Prov.  p.  9 ;  Brit.  Prov.  p.  29. 


Now,  a  careful  study  of  these  proverbs  cannot  fail  to 
satisfy  us  that  they  are  originally  Teutonic,  both  in  spirit 
and  in  form  :  even  when  they  appear  in  a  Latin  garb,  it  is 
evident  that  they  are  translations  from  something  already 
existing  among  ourselves.  From  this  I  am  justified  in  con- 
cluding that  the  Latin  original  of  the  second  Morolf  and  of 
Hayden's  version,  was  itself  founded  on  a  German  version  ; 
this  may  have  been  also  translated  and  retranslated  ;  gather- 
ing its  wealth  of  proverbs  from  the  national  treasury  as  it 
went  on.  We  may  be  well  assured  that  in  the  serious  Salo- 
mon and  Marcolf,  whether  the  Contradictio  or  not,  these 
proverbs  were  not  found  ;  but  they  were  precisely  the  stuff 
to  be  taken  the  moment  a  parody  was  intended ;  for  proverbs 
are  the  representatives,  and  generally  speaking  the  laughing 
representatives,  of  all  the  common  sense  and  experience,  all 
the  hived  and  hoarded  prudence  of  a  people,  as  the  embodiers 
of  which  Marcolf  and  Sancho  stand  side  by  side. 

Having  dealt  thus  largely  with  the  sayings  of  Morolf  and 
Marcolfus,  it  is  expedient  to  bestow  a  little  inquiry  upon 
those  of  his  competitor  :  these  have  been  already  distributed 
under  two  heads,  and  classed  either  as  Biblical  proverbs  (or 
such  as  are  founded  upon  Biblical  expressions),  and  miscel- 
laneous gnomes  derived  from  the  observation  of  life  and 
manners,  but  not  found  in  the  Canonical  Scriptures.  The 
sayings  of  Salomon,  derived  from  the  books  of  the  Bible,  are 
the  following  : — 


HISTORY  OF  THE  LEGEND.  65 

A. 

4.  —  Prov.  xxviii.  1.5.  —  Prov.  xii.  4.  8.  —  Prov.  xiv.  1.  16.  —  Prov. 
xxvii.  2.  19.  —  Prov.  xxv.  16  and  27.  24.  —  Prov.  xxii.  6.  25.  —  Prov. 
xxix.  21.  42.  —  Prov.  xxi.  13.  53.  —  Prov.  vi.  6.  Eccles.  iii.  1.  60. 
and  77.  —  Prov.  xv.  1.  61.  —  Prov.  xxx.  25.  81.  —  Prov.  xviii.  13.92. 
—Prov.  xiii.  24.  98.—  Prov.  x.  1.  xv.  20. 

Upon  this  calculation,  out  of  one  hundred  of  Salomon's 
sayings,  we  have  but  fifteen  derived  from  his  own  books,  as 
found  in  the  Canon  ;  the  wisdom  of  Salomon,  and  Ecclesi- 
asticus  furnishing  none.  It  appears  however  that  the  Mar- 
colfus  puts  a  larger  number  of  Biblical  Proverbs  into  the 
mouth  of  the  King  than  the  Morolf  ;  no  less  than  twenty-four 
out  of  eighty-  seven  being  of  this  character. 


5.  A.  4.—  6.  A.  5.—  7.  A.  8.—  13.  A.  12.  Job  vi.  8.  Galat.  vi.  7. 
Prov.  xxii.  8.  Freidank.  p.  5.—  15.  A.  16.—  16.  A.  19.—  18.  A.  21. 
Acts  ix.  5.—  19.  A.  24.—  20.  A.  26.—  26.  Prov.  xxii.  24.—  33.  A.  41. 
—34.  A.  42.—  35.  Cant.  Cant.  iv.  6.—  39.  Mat.  xii.  29.—  40.  Prov. 
x.  24.  —  41.  Prov.  xx.  4.  —  45.  Prov.  iii.  28.  —  49.  Prov.  xxvi.  5.  54. 
Eccles.  v.  18.—  60.  A.  81.—  69.  Mat.  xii.  34.—  77.  Prov.  xvii.  7.— 
87.  A.  53.  . 

It  is  moreover  expedient  to  note  that  many  of  the  sayings 
of  Salomon  are  coupled  with  different  answers  of  Marcolf  in 
the  two  versions.  This  takes  place  in  one  of  two  ways; 
either  Salomon  is  made  to  say  the  same  thing  in  both  ver- 
sions, and  Marcolf  to  give  different  answers  altogether,  or 
the  answers  are  only  transferred  from  one  place  to  the  other. 
The  first  of  these  cases  comprehends  the  following  examples  : 

A.  41.  B.  33.—  A.  43.  B.  36.—  A.  50.  B.  57.—  A.  53.  B.  87.—  A. 
70.  B.  51.—  A.  72.  B.  52.—  A.  79.  B.  67.—  A.  82.  B.  61.—  A.  83. 
B.  63.—  A.  86.  B.  72.—  A.  87.  B.  73. 

The  second  consists  of  one  only,  A.  15.  B.  5.  And  even, 
as  many  of  Salomon's  sayings  which  correspond  in  A  and  B, 
are  met  by  very  different  replies  in  these  dialogues,  so  are 

SALOM.  F 


66  SALOMON  AND  SATURN. 


\ 


many  of  Marcolf's  sayings  whicli  correspond  in  the  two, 
replied  to  very  different  sayings  of  Salomon  :  the  following 
are  the  examples  in  the  two  dialogues  : 

A.  9.  B.  8.— A.  11.  B.  11.— A.  37.  B.  29.— A.  62.  B.  59.— A.  66. 
B.  40.— A.  76.  B.  65.— A.  89.  B.  76. 

When  now  we  consider  that  out  of  one  hundred  German, 
and  eighty-seven  Latin  sayings  and  replies,  only  fifty-two  of 
Salomon's  sayings  correspond  in  both,  and  but  thirty-one  of 
Marcolf's  replies ;  moreover,  that  of  these  thirty- one  replies, 
eight  are  made  to  sayings  of  Salomon,  which  differ  in  the  two 
versions,  leaving  a  complete  coincidence  in  twenty-three  cases 
only,  and  a  difference  in  a  hundred  and  sixty-four,  we  shall, 
I  think,  be  justified  in  at  once  rejecting  any  immediate  de- 
pendence of  one  version  upon  the  other,  and  in  concluding 
that  they  are  altogether  unconnected  forms  of  one  common 
and  traditional  material. 

Before  I  quit  the  subject  of  the  second  Morolf  and  the 
Marcolfus,  I  will  add  the  very  few  lines  of  Gregor  Hayden's 
version,  which  are  printed  by  Docen  and  Von  der  Hagen, 
from  the  proverbial  portion  of  the  poem. 

S.   Ein  frumme  frawe  wolgethan 

ist  ein  £re  irem  man. 
M.  Einen  hafen  milich  vol 

sol  man  vor  katzen  huten  wol. 

S.   Man  sol  die  schamigen  frawen 

lieb  haben  vnd  geren  schawen. 
M.  Der  arme  billich  lieb  hat 

ein  kue,  die  mit  kalbe  stat. 

S.  Alle  ding  vnd  creatur 

kumen  wider  zu  ir  ersten  natur. 
M.  Ein  ding  ist  je  vnd  je  gewesen : 

es  komen  zusammen  kot  vnd  besen. 

Now  of  these  three,  which  unhappily  are  all  that  I  possess 
of  Hayden's  version,  the  first  is  alone  found  either  in  the 


HISTORY  OF  THE  LEGEND.  67 

Morolf  or  the  Marcolfus  [A.  5.  B.  6.]  ;  the  second  bears  no 
resemblance  to  any  thing  in  these  two  dialogues ;  and  the 
third  but  a  most  distant  resemblance  to  A.  26,  which  is  not 
found  in  Gartner's  version  at  all.  I  conclude  therefore,  here 
again,  that  Von  der  Hagen  was  mistaken  in  assuming  that 
version  as  the  foundation  of  Hayden's.  But  the  second 
Morolf  and  Hayden's  translation  are  taken  from  the  Latin, 
and  that  Latin  is  obviously  not  the  text  which  we  possess. 
What  then,  and  whence,  was  this  Latin  version  ?  We  can 
give  no  answer  to  this  question. 

The  suggestion  has  been  already  ventured,  that  the  Latin 
may  have  been  taken  from  a  German  prose  version  of  this  fa- 
vourite tale.  Whether  this  be  a  fortunate  conjecture  or  not, 
cannot  be  decided,  till  we  obtain  sight  of  one  of  the  old 
German  copies,  which  are  now,  I  believe,  of  the  utmost  rarity. 
Even  Von  der  Hagen,  from  whom  I  borrow  much  of  what 
follows,  seems  never  to  have  seen  one  of  them,  but  takes  his 
information  from  the  scanty  notices  found  in  the  books  of 
others. 

Panzer,  in  his  Annalen  der  alteren  Deut.  Lit.  pp.  168, 187, 
and  447,  mentions  three  printed  copies,  two  of  which  belong 
to  the  fifteenth  century.  The  earlier  of  these,  ornamented 
with  woodcuts,  was  printed  at  Niirnberg,  1487,  by  Mark 
Ayrer ;  and  Panzer  had  himself  a  copy  of  it :  Bibl.  Panzer. 
Pt.  I.  No.  833.  It  bore  the  title,  "  Frag  vnd  Antwort  Salo- 
monis  vnd  Marcolfj."  A  second  edition,  with  the  title 
"  Red  vnd  Widerred,"  was  printed  at  Augsburg  in  1490,  by 
Schobsser.  A  third,  probably  with  the  first  title,  appeared 
at  Niirnberg  in  1520  :  vid.  Bragur.  45?.  iii.  359.  Gorres  had 
seen  a  fourth,  with  the  title  "  Frag  vnd  Antwort  Konig  Sa- 
lomonis  und  Marcolphi,"  printed  with  woodcuts  at  Niirnberg 
by  W.  Newber,  probably  in  1560.  It  is  likely  that  Agricola 
refers  to  one  of  these  printed  editions,  when,  in  the  preface  to 
his  collection  of  Proverbs,  he  says,  "  Es  ist  geriihmt  Frey- 


F  2 


68  SALOMON  AND  SATURN. 

danck ;  Ritter  von  Thurn,  Marcolphus,  die  Sieben  Meister," 
etc.  And  in  fol.  j.  ii.  of  the  "  Sieben  weisen  in  Grecia," 
(Frankfort.  Egenolf,  probably  about  1530),  is  found  the  pas- 
sage, "  Sein  [^Esop's]  fabeln  seint  noch  vorhanden,  grieehisch, 
teutsch  vnd  latein.  Ein  solcher  kunstreicher  abenteiirer  soil 
auch  Marcolphus  sein  gewesen,  zur  zeit  Salomonis  ;  von 
dem  auch  ein  biichlin  nit  gar  vngesaltzen  vmbneiigt."  Por- 
tions of  these  various  editions  have  been  printed  by  Eschen- 
burg  in  Bragur.  iii.  380-382,  392-394  ;  and  in  his  own  Denk- 
maler,  p.  146,  and  172,  173  ;  as  also  by  Gorres,  "Ueber  die 
Deutschen  Volksbiicher,"  pp.  189-191. 

Leaving  for  a  while  Gartner's  and  the  other  German  ver- 
sions, it  becomes  expedient  to  notice  such  references  to  the 
legend  as  we  find  in  Germany.  Adolf  Rosen  von  Kreutz- 
heim,  in  the  preface  to  his  poem  called  Esel-Konig,  printed 
in  1617)  says  thus  : — 

Allein  vmb  einiger  ergetzung  vnnd  Kurtzweil  willen  viel  niitzlicher 
zu  lesen,  als  die  argerlichen,  schandbaren,  vnd  schadlichen  biicher, 
vom  Eulenspiegel,  Marcolpho,  Katzipori,  Pfaffen  von  Kalenberg, 
vnd  dergleiehen,  wie  auch  Schand  vnd  Schmachkarten  welche  mehr 
zu  zerrittung  dann  zu  ergetzlichkeit  dienen. 

At  the  same  time  that  this  passage  abuses  Marcolf  and 
similar  books,  as  dangerous  and  shameful,  it  bears  testimony 
to  their  general  dispersion.  In  Von  der  Hagen's  Narren- 
buch,  there  are  some  valuable  additional  notes,  filling  up 
lacunae  in  the  Introduction  to  the  same  legend  contained 
in  the  "  Deutsche  Gedichte."  Among  the  new  matter  con- 
tained in  these  notes  are  several  allusions  to  the  legend  col- 
lected from  German  books :  Fischart  in  his  Geschicht-klit- 
terung,  Ein  und  Ver  Ritt,  bl.  5.  6,  says, — 

Ein  Scheisshauss  ist  ein  Scheisshauss  wann  man  es  schon  wie  ein 
Altar  bawet,  vnnd  ein  Schatzkammer  bleibt  ein  Schatzkammer, 
wann  man  sie  schon  vnder  die  Erd  welbet.  Es  kan  sich  im  Mar- 

colfischen  Esopo  auch  ein  Salomo  verbergen. 

\ 


HISTORY  OF  THE  LEGEND.  69 


Again,  bl.  8.  a. 

Da  lass  mich  thun  eiri  guten  suff, 
Marcolfe  sieh,  der  gilt  dir  druf. 
Hehem  das  heiss  ein  guter  tranck, 
Jetz  bin  ich  gesund,  vor  war  ich  kranck. 

Again,  bl.  11.  a. 

O  wie  wiird  der  Flegel-beschiltete  Marcolfus  so  stoltz  mit  seim 
Rustinco  Rustibaldo  werden  ? 

In  c.  iv.  bl.  45.  b.  it  appears  as  if  a  wine  had  been  named 
after  him. 

Da  war  Ehrwein, — Kirschwein,  Bastart,  Brud'  Morolff,  Weich- 
selwein,  Trupffwein. 

And  again,  c.  10.  bl.  100.  b. 

Noch  Marckhulff  von  wegen  dess  Salomonischen  Marcolphi,  (wel- 
cher  Nam  demselbigen  MarcolfFdichter,  auch  Grell  in  den  Ohren 
gethan),  Noch  Morolf  von  wegen  Bruder  Morolfs  dess  Holtzvogels 
aber  von  wegen  dess  guten  weins. 

Inc.  13.  bl.  11 8.  a.  >        ;          ,         i 

1st  aber  der  Tag  nicht  weiss,  so  mus  Marcolfi  rechnung  mit  der 
Milch  falen,  dariiber  Salomon  fiel. 

Again,  c.  36.  bl.  224.  b. 

Als  er  nun  eins  Morgens  frii  im  Bett  lag,  vnd  dichtet  wie  Mar- 
colfus, bawet  Schlosser  in  Spanien,  vnd  Stadt  in  die  Lufft. 

In  the  preface  to  the  first  part  of  the  Grillenvertreiber, 
bl.  5.  a.  we  have  the  following  passage  : — 

Solches  hat  gnugsam  verstanden  der  Marcolfische  Esopus  dann 
als  er  als  ein  Leibeygener,  sampt  zweien  andern,  auff  dem  Marck 
feyl  gebotten. 

Doctor  Luther  was  well  acquainted  with  Marcolf  's  story, 
and  cited  it  to  good  effect  at  Leipzig  in  1545.  In  the  edition 
of  his  Table-Talk  (Leipz.  1621.)  bl.  409,  a.  it  is  said  :— 


70  SALOMON  AND  SATURN. 

Doctor  Martinus  Lutherus  ist  einmal  zu  Leipzig,  Anno  1545,  in 
einem  Convivio  gewesen,  da  hatte  man  ihm  fiir  geworfen  einer  hohen 
Person  Fall  vnd  Ergerniss,  vnd  ihn  damit  sehr  vexiret  vnd  geplagt. 
Da  hat  er  zu  Antwort  geben  :  Ihr  lieben  Junkern  von  Leipzig,  Ich, 
Philippus,  vnd  andere,  wir  haben  viel  schoner,  nutzlicher  Bucher 
geschrieben,  vnd  euch  lange  genug  das  rothe  Miindlein  gewiesen,  da 
habt  ihrs  nicht  gewolt.  Nun  lesst  euch  der  N.  in  Arsch  sehen,  ihr 
habt  das  gute  nicht  wollen  annehmen,  so  moget  ihr  nun  das  bose 
sehen.  Und  erzehlete  darauff  die  Fabel  vom  Marcolpho  vnd  konig 
Salomon,  vnd  sprach  :  Es  kam  einmal  Marcolphus  beym  Konig  Sa- 
lomo  in  Vngnade,  also,  dass  er  ihm  seinen  Hoff  verboten  hett,  vnd 
sollt  dem  Konig  nicht  mehr  fiir  die  Augen  kommen.  Nun  gieng 
Marcolphus  in  ein  Holtz  oder  Wald,  vnd  als  es  geschneyet  hatte, 
vnd  ein  tieffer  Schnee  lag,  da  nahm  er  einen  Fuss  von  einem  wilden 
Thier  in  die  Hand,  vnd  in  die  ander  Hand  ein  Sieb,  vnd  kroch  also 
mit  den  beyden  Fiissen,  auch  mit  dem  Sieb  vnd  Fuss,  gleich  als  ein 
wild  Thier  im  Schnee  umbher,  bis  er  zu  einer  Holen  kam,  darein 
verkroch  er  sich.  Als  nu  Konig  Salomons  Jager  im  Schnee  Wild- 
pret  auspiiret,  kam  er  auf  die  Spur,  vnd  sahe,  dass  so  ein  wiinderlich 
Thier  in  dieselbige  Hole  gekrochen  were.  Derhalben  eilet  er  an  den 
Hoff,  vnd  zeiget  solchs  dem  Konige  an.  Da  war  Salomon  eilends 
auff,  vnd  mit  seinen  Jagdhunden  fiir  die  Holen,  vnd  wolt  sehen,  was 
fiir  ein  Wildpret  drinnen  were,  da  steckt  Marcolphus  im  Loch.  Als 
ihn  nun  der  Konig  hiess  heraus  kriechen,  da  deckt  er  den  Arsch 
auff,  vnd  kroch  also  rucklings  herauss.  Da  wurde  das  gantze  Hof- 
gesinde  zornig  auff  Marcolphum,  vnd  sprach  der  Konig  zu  ihm  :  Du 
Schalk,  warumb  hastu  mir  diese  Schalkheit  gethan  ?  Da  antwortete 
Marcolphus  ;  Ihr  wollt  mir  nicht  mehr  unter  Augen  sehen,  so  miisst 
ihr  mir  in  den  Hintern  sehen.  Vnd  sagte  der  Doctor  darauf :  Also 
gehets  auch  hier  zu.  Was  an  uns  zu  tadeln  ist,  das  Klaubet  ihr 
heraus,  Aber  was  wir  guts  thun,  das  wollet  ihr  nicht  haben. 

In  spite  of  the  excellent  application  made  thus  by  Luther, 
Stangwald  in  the  preface  to  the  edition  of  the  Table-Talk 
(1591),  bl.  2.  b.  says  :— 

Wie  viel  findet  man  deren  wol,  die  lieber  Marcolphum,  Eulen- 
spiegel,  vnd  dergleichen  vnniitze  Charten,  lesen  und  lesen  horen, 
denn  diese  Colloquia  Lutheri  ? 

In  the  little  treatise  de  Fide  Concubinarum,  which  is  ap- 


HISTORY  OF  THE  LEGEND.  71 

pended  to  the  De  generibus  ebriosorum,  1565.  12.  bl.  13.  a. 
(both  which  tracts  are  printed  with  some  of  the  editions  of 
Gartner's  Dicteria,  and  added  together  with  the  Marcolfus 
to  the  32mo.  edition  of  the  Epist.  Obsc.  Yiror.  already  men- 
tioned), we  find : — 

et  vt  irapleantur  Scripturae  Marcolphi,  Auff  einem  vollen  Bauch, 
steht  ein  frolich  Haupt. 

In  Rollenhagen's  Froschmauseler,  which,  though  written 
about  1566,  was  not  printed  till  1595,  another  reference  to 
the  story  occurs  : — 

Wie  auch  Salomon's  katz  nicht  wolt, 
das  Liecht  mehr  halten  wie  sie  solt 
sondern  der  Mauss  nach  sprang  zuletzt 
die  Markolff  aus  dem  Ermel  setzt. 

(Ed.  1683.  p.  102.) 

A  work  of  B.  Rauscher,  bearing  date  from  1652-65,  notices 
the  tale  among  others  which  seem  at  this  time  to  have  been 
very  generally  classed  together.  The  title  of  this  book  is  : 
"  Zwey  hundert  Papistische  Liigen,  welche  aller  Narren- 
legend,  als  des  Eulenspiegels,  Marcolphi,  des  Pfaffen  von 
Kalenberg,  Fortunati,  Rollwagens,  etc.  weit  ebertreffen." 

In  Hommel's  Litteratura  Juris,  p.  163,  a  book  with  the 
following  title  is  mentioned  :  "  Salomo  et  Marcolphus  Justi- 
niano-Gregoriani.  h.  e.  sapida  et  insipida,  nimirum  Theolo- 
gica,  Juridica,  Paradoxa,  Historica,  Politica,  Poetica,  Musica, 
Prouerbia,  Solaecismi  Grammatici,  etc.  ex  vtroque  iure  col- 
lecta,  autore  A.  %.  A."  Frankfort  and  Dresden,  16*78.  8vo. 
Christian  Rhebold  is  supposed  to  be  the  author  of  this 
book,  which  is  probably  a  collection  of  absurdities  to  be 
found  in  the  Civil  and  Canon  Laws,  or  of  absurd  conclusions 
drawn  from  their  provisions  :  a  few  specimens  are  given  by 
Hommel. 

It  is  unnecessary  to  cite  more  than  a  few  lines  of  the  Ger- 
man prose  version  still  current,  which  may  serve  to  show  the 


72  SALOMON  AND  SATURN. 

dependence  of  this  upon  the  Latin  already  referred  to,  from 
which  it  is  a  bad  translation,  with  many  very  coarse  interpo- 
lations. There  are  various  German  reprints  for  the  use  of 
the  curious.  What  follows  is  taken  from  a  copy  of  the  year 
1670,  in  the  University  Library  of  Gottingen. 


FRAG  UND  ANTWORT 

DES  KONIGES  SALOMONIS  UND  MARCOLPHI. 


1.  Salomon  sprach.    Ich  habe  gehoret,  dass  du  gar  klaffrig  seys 
und  listig,  wiewol  du  ein  Bauer  und  schnode  bist,  darum  haben  wir 
Rede  miteinander,  und  ich  will  dich  fragen,  so  solt  du  mir  antworten. 

Marcolphus.    Der  iibel  redet  hebe  an. 

2.  Salomon  sprach.    Magstu  mir  in  alien  Sachen  antworten,  so 
will  ich  dich  mit  grossen  Ehren  und  Reichthum  begaben. 

Marcolphus  sprach.    Der  Priester  verheist  die  Gesundheit,  der  er 
keine  Gewalt  hat. 

3.  Salomon  sprach.    Ich  habe  weisslich  gerichtet  zwischen  zweyen 
Weibern,  die  in  einem  Hause  haben  erdruckt  ein  Kind. 

Marcolphus.    Wo  Ganse  sind,  da  sind  auch  Bache :  Wo  Frauen 
sind,  da  sind  auch  viel  Mehre. 

4.  Salomon  sprach.     Got  hat  mir  geben  die  Kunst,  das  keiner 
meines  gleichen. 

Marcolphus.    Wer  bose  Nachbarn  hat,  der  lobet  sich  selbst. 

5.  Salomon.    Der  Ungerechte  fliehet,  so  man  seinen  Namen  ver- 
folget*. 

Marcolphus.    Wenn  die  Ganss  fleugt,  so  raget  ihr  der  Arsch. 


84.  Da  sprach  Salomon.  Ich  bin  miide  zu  reden,  ich  will  ruhen. 
Marcolphus.     Ich  hore  nicht  auf  mit  reden. 
84.  Salomon  sprach.     Ich  mag  nimmer  reden. 
Marcolphus.     So  gib  dich  gefangen,  und  gib  mir  das,  das  du  mir 
verheissen  hast. 

*  Properly  nemine,  but  here  misread  nomine. 


FRENCH  VERSIONS.  73 


FRENCH  VERSIONS. 

There  are  three  distinct  versions  of  this  legend  in  French, 
two  of  which  are  of  great  antiquity,  dating  very  nearly  from 
the  twelfth  century,  during  which  I  assume  the  alteration  to 
have  taken  place  in  the  spirit  of  the  dialogue.  Two  of  these 
versions  only  are  known  to  me  :  they  are  very  different  in 
spirit  from  one  another,  and  from  the  German  or  Latin  copies  : 
while  in  all  probability  the  third  resembled  these.  They  have 
no  story,  but  consist  merely  of  a  dialogue  in  verse,  in  which 
alternately  Salomon  and  Marcolf  make  assertions,  and  in 
which,  generally  speaking,  a  spirit  of  parody  is  found,  as  in 
the  other  versions  of  the  same  period. 

The  first  of  these  is  a  collection  of  proverbial  sayings  under 
the  title  "  Proverbes  de  Marcoul  et  de  Salemon."  It  is  found 
in  a  MS.  of  the  Bibliotheque  Royale,  No.  1830.  fol.  116.  It 
is  the  production  of  Pierre,  surnamed  Mauclerc,  Count  of 
Bretagne,  and  was  probably  written  between  1216  and  1220. 
It  is  entirely  free  from  that  pernicious  ribaldry  which  charac- 
terizes the  second  French  version.  It  has  been  printed  entire 
by  M.  Crapelet  in  his  ce  Proverbes  et  Dictons,  etc.,"  and  it 
is  therefore  necessary  only  to  give  a  few  verses  as  a  specimen 
of  the  fifty-nine  which  complete  the  poem. 


Ci  coumence  de  Marcoul  et  de  Salemon  que  li  quens  de 

Bretagne  fist. 

1.  SEUR  tote  1'autre  hennor 
est  proesce  la  flor, 

ce  dit  Salemon  s  ; 
Ge  n'aim  pas  la  valour 
dont  Ten  muert  a  doulor 

Marcoul  li  respont. 


74  SALOMON  AND  SATURN. 

2.  En  cortoisie  a  paine, 

mais  bien  fait  qui  la  meine, 

ce  dit  Salemons ; 
Mais  et  jor  et  semaine, 
travail  est  dure  paine, 
Marcoul  li  respont. 

3.  For  largement  doner 
puet-1'en  enpres  monter, 

ce  dit  Salemons ; 
De  povrete  user, 
se  fait-1'en  fol  clamer, 

Marcol  li  respont. 

4.  Qui  saiges  horn  sera, 
ja  trop  ne  parlera, 

ce  dit  Salemons ; 
Qui  ja  mot  ne  dira, 
grant  noise  ne  fera, 

Marcol  li  respont. 


57.  Mort  a  la  seignorie 
sor  tote  riens  en  vie, 

ce  dit  Salemons  ; 
Riens  n'a  si  grant  baillie, 
a  meins  de  cortoisie, 

Marcol  li  respont. 

58.  Qui  si  haut  1'apoia 
grant  pooir  li  dona, 

ce  dit  Salemons  ; 
Cil  ne  s'i  oblia, 
n'autre  n'espargnera, 

Marcol  li  respont. 

59.  For  ce  het  chascun  mort, 
que  nus  n'i  a  deport, 

ce  dit  Salemons ; 
Qui  se  sent  vil  et  ort 
de  voloir  vivre  a  tort, 

Marcol  li  respont. 


FRENCH  VERSIONS.  75 

Such  is  the  Salomon  and  Marcolf  of  this  learned  noble- 
man, whose  surname  was  owing  to  the  opposition  which  he 
offered  to  an  ambitious  and  licentious  priesthood ;  and  who, 
for  his  knowledge,  deserved  far   more  that  of  Beauclerc, 
given  with  no  great  reason  to  a  nearly  contemporary  sove- 
reign.    It  strikes  one  at   once,  although  enough  of  oppo- 
sition  appears   between   Salomon's    and   Marcolf s  sayings 
to  render  it  fitting  to  compare  them  with  the  German  ver- 
sions, that  the  lively  feeling  of  humour,  the  joyous  parody 
which  are  found  in  the  last-named  forms  of  the  story,  are 
utterly  wanting  here.     It  does  not  very  often  happen  that 
Marcolf  s  answer  has  any  very  close  connexion  with  Salo- 
mon^ assertion  :  probably  very  few  of  the  gnomic  sayings  of 
either  were  popular  proverbs ;  very  few  indeed  can  be  con- 
sidered proverbs  at  all :  everything  leads  to  the  conclusion 
that  the  Count  threw  his  own  shrewd  remarks  upon  life  and 
manners  into  a  form  popular  in  his  time,  and  consequently 
justifies  the  corollary  that  about  1216  the  humorous  version 
of  Salomon  and  Marcolf  s   legend  was   already  current  in 
France.    The  author  of  this  version  has  left  a  still  larger  col- 
lection, called  Les  Proverbes  au  Quens  de  Bretagne,  which 
seem  to  deserve  the  title  of  proverbs  just  as  little  as  the 
majority  of  those  printed  above :  in  spite  of  his  attributing 
these  sayings  au  vilain,  it  is  certain  that  very  few  were  ever 
at  all  popular  among  the  lower  classes,  the  depositaries  of 
proverbs  and  quaint  wise  sayings  in  all  periods  when  their 
betters  think  they  mend  themselves  and  their  dependants  by 
attending  to  nothing  save  a  foreign  literature.     But  in  spite 
of  the  want  of  such  national  characteristics,  the  Salomon  and 
Marcolf  of  Pierre  Mauclerc  is  especially  interesting  :  it  shows 
the  purer  form  of  the  French  legend ;  and  from  its  spirit  and 
character,  from  the  method  of  its  versification,  as  well  as  from 
more  direct  arid  external  evidence,  I  have  no  hesitation  in 
asserting  it  to  be  older  than  the  second  version  to  which  I 
now  come. 


76  SALOMON  AND  SATURN. 

There  exists  a  most  striking  contrast  between  this  and  the 
German  version  :  there  is  no  story  whatever ;  scarcely  any 
proverbs  are  quoted ;  and  the  whole  of  Marcolfs  answers 
are  derived  from  the  habits  of  depraved  women  :  the  dialogue 
stands  by  itself,  without  introduction  or  conclusion,  and  is 
utterly  devoid  of  the  wit  and  humour  which  are  found  in  the 
German  and  Latin.  The  character  of  Marcolf,  as  a  re  viler 
of  women,  is  worked  out  in  this  dialogue  to  the  fullest  extent ; 
but  he  wants  all  that  real  good  sense  which  distinguishes  the 
Morolf  and  Marcolfus,  and  which  is  clearly  seen  through  the 
coarseness  of  their  answers.  The  Marcol  of  this  dialogue  is 
really  a  japer,  and  jiber,  a  maker  of  parodies  for  parody  sake ; 
his  replies,  generally  speaking,  do  not  affect  his  opponent's 
propositions  in  the  slightest  degree,  and  in  many  cases  the 
answers  might  have  been  shuffled  together,  and  dealt  out  as 
chance  determined,  without  losing  their  correspondence  to 
Salomon's  sayings,  were  not  their  places  ascertained  by 
the  rhyme.  From  this  alone  arose  the  character  which  was 
borne  by  Marcolf  in  England.  Morolf  and  Marcolfus  are 
really  wise ;  it  will  even  admit  of  a  doubt,  whether  Salomon 
himself  is  their  match  in  either  of  the  dialogues ;  the  popular 
feeling  clearly  has  decided  against  him,  for  not  only  in  the 
first  contest  does  it  crown  Marcolf  with  victory,  but  in  every 
subsequent  trial  he  comes  off  with  honour,  and  Salomon  with 
defeat ;  till  at  length,  as  in  the  first  Morolf,  the  king  is  in- 
debted to  him  for  the  recovery  of  his  wife  and  the  safety  of 
his  kingdom.  The  popular  feeling  took  another  turn  with 
Marcol,  and  dubbed  him  deservedly  Marcol  lefoole. 

This  poem  is  not  uncommon  in  MS.     The  copies  of  whose 
existence  I  am  myself  aware  are  the  following  : — 

1.  a.  MS.  Bibl.  Royale.  Fonds  de  1'eglise.  No.  2.  1.  which 
I  should  ascribe  to  the  beginning  of  the  fourteenth 
century.  It  is  imperfect  at  the  end,  but  has  the  fol- 
lowing rubrick  : — 


FRENCH  VERSIONS.  77 

Ci  commence  de  Salemon 
et  de  Marcol  son  compaingnon 
si  orrez  la  desputoison 
quentrax  font  par  quel  occoison. 

This  dialogue  consists  of  35  propositions  and  answers, 
or  of  210  lines. 

2.  8.  MS.  Bibl.  Royale,  No.  7218.    From  this,  I  believe,  (for 

M.  Meon  says  nothing  about  his  MSS.)  was  taken  a 
part  at  least  of  the  long  version  published  in  the  Nou- 
veau  Recueil  de  Contes  et  Fabliaux. 

3.  7.  MS.  Trin.  Coll.  Camb.  R.  3.  19.     This  was  written  in 

England,  about  the  beginning  of  the  reign  of  Henry  VI. 
and  has  the  following  epigraph  : — "  Veez  cy  une  des- 
putacoun  entre  Salamon  lysaage,  et  Marcoulf  le  foole," 
and  in  addition  the  following  running  title,  "  Salamon 
]?e  wyse,  and  Marcolf  J?e  more  foole.5'  In  this  there  are 
but  27  propositions  and  replies,  or  162  lines  :  nothing 
is  however  lost  in  the  MS.  The  order  of  the  various 
assertions  differs  entirely  from  that  of  the  MS.  No.  1. 

4.  There  is  a  fourth  MS.  in  the  library  at  Geneva,  which 
is  mentioned  in  Senebier's  catalogue  under  the  title  :— 
"  Discours  entre  Marcoux  et  Salmon,  sur  le  caractere 
des  femmes  des  mauvaises  vies  et  les  dangers  de  leur 
frequentation."     The  third  volume  of  Siner's  catalogue 
mentions  a  fifth  MS.  in  the  library  at  Bern. 

5.  8.   A  copy  of  this   version,  printed   in   black  letter,  is 

found  in  the  British  Museum.  It  has  the  following 
title  : — "  Les  dictz  de  Salomon  auecques  les  responces 
de  Marcon  fort  ioyeuses."  Beneath  this  title  there  is 
a  woodcut.  It  has  neither  date,  place,  nor  printer's 
name,  but  was  undoubtedly  printed  before  1500.  It 
consists  of  4  leaves,  12°,  with  signatures  to  A.  Ill,  and 


78  SALOMON  AND  SATURN. 

contains  23  of  the  double  stanzas.  Of  this  there  was 
another  copy  in  a  private  library  at  Paris,  from  which  a 
lithographic  reprint  was  made  in  1832  by  M.  Michel, 
but  the  edition  consisted  of  no  more  than  the  perverse 
number  of  15  copies.  Another  edition,  previous  to 
1500,  but  undated,  and  consisting  of  7  leaves,  16°,  is 
cited  by  Brunet,  and  Ebert,  under  the  title^  "  Dits  de 
Salamon,  et  aussi  ceux  de  Marcon,  contenant  plusieurs 
joyeusetes  mises  en  rimes  franjois." 

I  now  proceed  to  give  part  of  the  text  7,  as  a  fully  suffi- 
cient specimen  of  this  composition. 


Veez  cy  une  desputacoun  entre  Salamon  ly  saaye,  et 
Marcoulf  Icfoole. 

Salamon  dit. 

1.  Mortalite  et  guerre 
sonnt  exil  de  terre, 
et  destruizement. 

Marcoulf  responnt. 

2.  De  putayne  sonnd  maulx, 
et  guerres  mortaulx, 

et  perils  des  gens. 

Salamon  dit*. 

3.  Moult  sceit  de  la  muse 
qui  veult  faire  escluse 
par  retenir  lois. 

Marcoulf  responnt. 

4.  Putains  comunaulx, 
ne  serfs  naturaulx 

ne  sonnt  pas  a  croyre. 

*  The  MS.  has  faultily  placed  Salamon's  saying  No.  3.  as  the  answer  to 
this.  The  order  in  the  MS.  is,  Sal.  2  and  Sal.  3,  as  the  answer.  Marc.  3, 
as  Salomon's  saying,  and  Mar.  2,  as  the  answer. 


FRENCH  VERSIONS.  79 

Salamon  dit. 

5.  Qui  en  sa  maysonn 
avance  larron, 
domage  cy  rescoit. 

Marcoulf  responnt. 

6.  Qui  putayne  honneure, 
a  la  fin  en  pleure, 
quant  il  s'aperesoit. 

Salamon  dit. 

7.  Et  la  chenyllette 
mengue  1'erbette, 
et  la  fueil  de  chol. 

Marcoulf  responnt. 

8.  La  putayne  se  vest, 
et  nourrist  et  pest, 
de  1'avoir  au  fool. 

Salamon  dit. 

9.  Quant  cheuvaux  est  neez, 
de  voir  le  sauez 

qu'il  a  le  cueil  blanc. 

Marcoulf  responnt. 

10.  Quant  home  dit,  tenez, 
putayne  dit,  venez, 

si  seez  en  bane. 

Salamon  dit. 

1 1 .  Moult  fait  menue  ourne, 
et  souuent  se  tourne, 
qui  chace  goupille. 

Marcoulf  responnt. 

1 2 .  Maint  pas  fait  en  vaine, 
qui  trace  putaine 
quant  elle  gandille. 

Salamon  dit. 

13.  Qui  langour  ara, 
bien  espletera, 

se  vif  en  eschape. 


80  SALOMON  AND  SATURN. 

Marcoulf  responnt. 
14.  Qui  putayne  croira, 
ne  lui  demourra 
ne  serrot,  ne  chape. 


Salamon  dit. 

43.  Jetes  en  plungon 
et  verge  et  baston, 

et  tant  plus  se  moille. 

Marcoulf  responnt. 

44.  Donnez  au  putain 
et  huy  et  demain, 

et  tant  plus  s'ourgueille. 


Salamon  dit. 

53.  Qui  veult  mesurer 
les  goutes  de  la  mer, 
moult  est  plain  du  rage. 

Marcoulf  responnt. 

54.  Qui  tient  en  sa  main 
la  foy  du  putain, 
moult  a  maulvais  gage. 

It  is  quite  impossible  to  place  any  limits  to  the  length 
which  this  sort  of  contest  might  be  carried  to.  The  general 
relation  which  exists  between  the  contents  of  the  MSS.  which 
I  have  consulted  will  be  best  explained  by  a  tabular  arrange- 
ment. There  are  in  all  seventy  double  stanzas  :  a  has  35. 
/3  68.  7  27.  and  8  22  ;  but  one  in  7  and  one  in  8  are  all  that 
are  wanting  in  0.  The  result  may  be  stated  thus : — 


7.  27. 

a.  16. 

ft.  26. 

S.  10. 

a.  19. 

ft.  19. 

8.    5. 

ft.  23. 

8.    6. 

8.    i. 

7.  27.     a.  35.    ft.  68.    B.  22. 


FRENCH  VERSIONS. 


81 


and  the  manner  in  which  the  details  correspond,  thus  :- 


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y.       a. 

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S. 

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d. 

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A.  third  version  of  the  dialogue,  probably  from  the  Latin, 
was  made  by  Jean  Divery,  of  whom  Duverdier  says  in  his 
"  Bibliotheques  Francaises,"  "Jean  Divery,  medecin  de 
Mante,  natif  de  Hiencourt  en  Beauvoisin,  a  translate  en  rime, 
le  Dialogue  de  Salomon  et  de  Marcolphus,  avec  les  dits  des 
Sept  Sages,  et  autres  philosophes  de  Grece ;  imprime  a  Paris, 
par  Guillaume  Eustace,  1509/'  What  the  character  of  this 
book  was,  I  cannot  say,  though  its  being  accompanied  by  the 
Diets  of  the  philosophers  seems  to  vouch  for  its  having  been 
less  profligate  than  the  earlier  version :  in  all  probability  it 
followed  pretty  accurately  the  Latin  Dialogus,  which  we  yet 
have,  and  which  is  so  generally  met  with  in  the  same  com- 
pany. 

It  was  not  to  be  imagined  that  Rabelais,  who  is  King  and 
Kayser  throughout  all  the  realms  of  parody,  should  be 
unacquainted  with  a  composition,  which  was  so  popular  in 

SALOM.  G 


82  SALOMON  AND  SATURN. 

Europe,  about  the  time  when  he  wrote  :  accordingly  we  find 
him  quoting  it,  and  in  such  a  manner  as  to  convince  us  that 
he  nothing  doubted  every  one's  immediately  understanding 
him.  In  Bk.  i.  ch.  33,  he  says  :  — 

"  O  !  dist  Spadassin,  par  dieu  voicy  ung  bon  resveux  ;  mais  allons 
nous  cacher  au  coing  de  la  cheminee  :  et  la  passons  avec  les  dames 
nostre  vie  et  nostre  temps  a  enfiler  des  perles,  ou  a  filer  comme 
Sardanapalus.  Qui  ne  s 'adventure,  n'ha  cheval  ny  mule,  ce  diet  Salo- 
mon. Qui  trop,  dist  Echephron,  s  adventure,  perd  cheval  et  mule, 
respondit  Malcon.  Baste,  dist  Picrochole,  passons  oultre*."  Edition 
of  MM.  Esmengard  et  Eloi  Johanneau.  1823.  vol.  ii.  p.  140.  Or 
Urquhart's  Translation,  vol.  i.  p.  101. 

The  proverb  itself  is  not  found  in  any  of  the  portions 
printed  in  this  introduction ;  but  that  it  was  common  in 
France  is  probable  from  the  first  part  of  it  being  quoted  by 
itself,  and  without  remark,  in  Howel's  "  Proverbes  d'elite,  et 
Dictons  communs  ou  vieux  Quolibets  en  la  langue  Fran9oise.JJ 
He  gives  it  thus  at  p.  2  :  — 

Qui  ne  s'avanture  n'a  cheval  ni  mule. 

And  it  is  found  in  M.  de  Montluc's  Comedie  de  Proverbes, 
Act  ii.  sc.  3.  (p.  46) :  — 

Lidias.  On  dit  bien  vray,  quand  on  dit  qu'il  ne  faut  pas  vendre 
sa  bonne  fortune,  et  que  jamais  honteux  n'eut  belle  amie,  car  qui 
ne  s'auenture  n'a  ny  cheual  ny  mule. 


*  The  nonsense  to  which  this  passage  has  given  rise,  may  be  seen  in  the 
following  note  upon  it,  printed  by  the  editors  above  named  : — "  '  Le  premier 
proverbe  n'est  point  de  Salomon/  dit  1'abbe  de  Marsy.  '  Pour  ce  Malcon, 
a  qui  on  attribue  ici  le  second  proverbe,  c'est  un  personnage  suppose. 
Echephron  paie  Spadassin  en  meme  monnoie,  il  lui  rend  proverbe  pour 
proverbe,  et  citation  pour  citation/  Rabelais  aura  forme  le  nom  de  Malcon, 
du  Grec  paXaicbs,  mou,  effemine',  ou  de  /iaX/cew,  etre  contracte  par  le  froid, 
etre  engourdi  de  froid,  avoir  les  mains  gourdes.  Mais  le  nom  de  ce  Malcon, 
qui  est  un  personnage  inconnu,  pourroit  bien  etre  le  nom  altere  de  Malcolm, 
roi  d'Ecosse,  au  douzieme  siecle,  ou  celui  de  Saint  Mulch,  celebre  solitaire 
du  quatrieme  siecle,  dont  La  Fontaine,  dans  un  acces  de  repentir,  mit  la 
vie  en  vers  fran9ois,  vie  qui  n'est  connue  de  person  ne,  tandis  que  tout  le 
monde  a  lu  et  lira  eternellement  ses  Contes." 


FRENCH  VERSIONS.  83 

The  general  strictness  of  rhyme  observed  by  the  French, 
seems  to  make  against  the  probability  of  there  having  been  a 
poetical  version  from  which  these  two  proverbs  are  taken  ; 
but  I  do  not  on  that  account  assume  that  there  ever  was  a 
French  version  in  prose :  it  seems  very  natural  that,  the 
Dialogue  being  popular,  Rabelais  should  have  made  use  of 
the  names  of  the  interlocutors,  without  intending  to  quote 
anything  really  found  in  any  existing  copy. 

In  addition  to  the  evidence  afforded  by  the  version  of  the 
Comte  de  Bretagne,  of  the  early  dispersion  and  popularity  of 
the  story  in  France,  we  have  the  following  facts  from  an  old 
history: — "Arnold  de  Guines,  who  died  1220,  was  in  the 
habit  of  hearing  recitations  of  romances  of  chivalry,  and 
similar  works  ;  his  biographer  says  of  him  : — 

Ubi  cum  militibus  et  familiaribus  ludicris  et  iocis,  prout  juvenilis 
exijebat  setas,  indulsit;  unde  et  juvenes  et  cosevos  cum  eo  conver- 
santes  diligebat.  Senes  autem  et  decrepitos  eo  quod  veterum 
eventuras  et  fabulas  et  historias  ei  narrarent,  et  moralitatis  seria 
narration!  suse  continuarent,  et  annecterent,  venerabatur  et  secum 
detinebat.  Proinde  militem  quendam  veteranum  Robertum  dictum 
Constantinensem,  qui  de  Romanis  Imperatoribus,  et  de  Carolomanno, 
de  Rolando  et  Olivero  et  de  Arthuro  Britanniae  rege  eum  instruebat} 
et  aures  ejus  demulcebat ;  et  Philippum  de  Monardinio,  qui  de  terra 
lerosolymorum  et  de  obsidione  Antiochi<e  et  de  Arabicis  et  Babilonicis, 
et  de  ultramaritimarum  partium  gestis  ad  aurium  delectationem  ei 
referebat;  et  cognatum  suum  Walterum  de  Clusa  nominatum,  qui 
de  Anglorum  gestis  et  fabulis,  de  Gormundo  et  Isembardo,  de  Tris- 
tranno  et  Hisolda,  de  Merlino  et  Merchulfo,  et  de  Ardentium  gestis 
et  de  prima  Ardea  constructione  :  eo  quod  ipse  Arnoldus  de  Ghisnis, 
de  cujus  cognatione  et  familiaritate  erat  idem  Walterus,  ab  Arden- 
sibus  sicuti  jam  superius  diximus,  hi  parte  originem  traxit,  diligenter 
edocebat,  familiares  sibi  et  domesticos  secum  retinebat,  et  libenter 
eos  audiebat." — Lamberti  Hist.  Com.  Ardensiumet  Guisnensium,  Bk.i. 
c.  96. 

The  same  passage  occurs  in  the  Histoire  Genealogique 
des  maisons  de  Guines,  De  Ardres,  de  Gand  et  de  Coucy,  etc. 
By  Andre  du  Chesne  Tourangeau. 

G  2 


84  SALOMON  AND  SATURN. 


TRACES  OF  THE  STORY  IN  ENGLAND. 

THE  earliest  forms  of  the  story  in  this  country  are  those 
which  follow  hereafter,  as  the  proper  subject  of  this  book  ; 
they  are  at  the  same  time  the  earliest  forms  which  survive  in 
Europe.  Leaving  them  aside  for  the  present,  we  may  attend 
to  what  I  believe  is  the  sole  remaining  reference  from  the 
Saxon  period.  It  is  contained  in  a  dialogue  between  the 
devil  and  a  holy  recluse  of  the  Thebaid  ;  and  which,  from  its 
general  bearing  upon  the  subject-matter  of  these  legends,  I 
print  at  full  length.  —  Cott.  MS.  Tib.  A.  iii.  fol.  85,  etc. 


Hit  gelamp  hwylan  set  suman  cyrre  ^  an  ancra  gefing  anne  deofol 
Surh  Godes  mihte,  3  he  wses  se  ancra  on  Debeigdan  lande,  swiSe 
lifes  man  halig  geworden  ]>urh  Godes  mihte.  Da  se  ancra  angan 
J>reapian  swiSe  Sone  deofol,  ty  him  assede  eal  helle  wites  brogan,  and 
eac  heofona  rices  fegernesse.  Da  cwaeS  se  deofol  to  Sam  acran  Sus  : 
Seah  Sset  lengeste  triow  Se  an  middangearde  is,  "3  hit  stode  Sonne 
on  ufon  8am  hehstan  stanclife,  Se  an  middangearde  is  hegest,  ~j  mon 
Sonne  gebunde  Sses  monnes  fyt  to  ufanweardan  Sam  treowe  Se  wasre 
^er  ane  niht  an  helle  mid  us,  3  him  mon  Sonne  lete  hangian  ty  heafod 
an  dune  niSer  Sset  him  sige  ^  blod  on  delcere  healfe  ut  J?urh  Sane 
muS  y  Jmrh  Sa  nos-J>yrle,  y  hine  Saer  ohtan  Sonne  ealle  Sa  yfela  3 
ealle  Sa  brogan  Se  aefre  eorSwara  fram  senginne  gehyrdan  secgan,  *] 
hine  ealle  se-ySan  nioSan  cnyssende  wasron  mid  eallan  s^ebrogan, 
Se  he  forS  brinS,  Sonne  wile  se  man  eal  lustlice  sefre  ma  ]?olian,  3 
Seah  he  scure  Sonne  gyt  Jmsend  wintra  Sarto  "3  S  Jmsend  Se  se 
ddmesdseg  seel  on  geweorSan,  wiS  San  Se  he  yft  ne  ]?urfe  nsefre  ma 
Sa  helle  gesecan.  Da  git  cwaeS  se  deofol  to  Sam  haligan  lifes  men, 
\VEI  biS  Sam  mannum,  Se  sculan  habban  heora  eardungstowe  on  helle 
mid  us,  Sa^r  biS  wop  butan  frofre,  ^  Sser  biS  J>eowd6m  butan  freow- 
dome,  3  unrotnes  butan  gefean  ;  S£r  biS  fulnys  butan  awendednysse, 
•3  biternes  butan  swetnesse,  ^  S^er  biS  hunger  3  )>urst  an  helle  sus- 
lum,  •]  geomerung  ~]  foterung,  ^  Saet  wyrste  wyrmcyncg^  eal  byr-  y 
nende,  3  dracan  kin  Se  nsefre  ne  sweortaS  ;  Sser  biS  swefle  fyr,  sweart 
3  unadwsescedlic,  3  Soer  biS  cele  3  brene  *j  brc)ga,  attor  3  ofergefyld, 


TRACES  OF  THE  STORY  IN  ENGLAND.  85 

granung  "j  gnornung,  wroht  •]  wop,  man  3  morSor,  sar  j  susl  ;  j 
Seer  nan  man  ne  mseg  oSran  nsefre  gehilpan.  Nis  Salr  cyniges 
weorSung  ne  ealdormannes  werSnes ;  Ser  nan  man  ne  maeg  his 
waldend  gemunan  mid  nanum  lofsange,  for  Sam  sare  Se  hiom  ansit- 
taS.  He  cweeS  Sa  git  se  deofol  to  Sam  halgan  ancran  Sus,  3  ssede 
to  him.  Dios  eorSe  nasre  mid  eallum  hire  wsestmum,  Sees  Se  waeter 
on  ne  gesig,  }  Seah  n£ere  na  mare  on  hire  bradnesse  seo  eorSe  Sonne 
seo  brade  hel  is,  Sonne  is  se  micela  garsecg  Sy  Sas  eorSan  utan 
ymbligeS  ormetlice  micel,  fy  nis  eal  Sios  eorSe  be  him  Se  mare  Se 
an  price  biS,  Se  biS  on  anum  weax-bryde  gepricod.  Da  cwaeS  se 
deofol  Sa  git  to  Sam  ancran  Sus  :  Seah  monSane  garsicg  mid  isenan 
waealle  utan  betyne  •]  hine  man  J>am  nyfelle  fyres  of  heofones  hrof, 
^j  hine  mon  Sonne  utan  besitte  aeall  mid  smiSbelgum,  swa  J?icce  ty 
hiora  aelc  oSrum  anhrine,  ^  si  Sonne  to  eghwylcum  beige  man  ge- 
sitted,  y  se  hebbe  Samsones  strengSe,  se  Se  ealle  Filisteisan  feode 
amyrde  y  hyra  dugeSa  afelde,  3  he  haefde  xii  loccas  se  ilca  Samson 
3  on  clean  locce  waes  xii  manna  msegen,  3  mon  Sonne  gesette  isern 
J?el  ofer  Saes  fyres  hrof,  "j  ^  sie  eal  mid  mannum  Sonne  afylled,  3 
hiora  hebbe  aeghwylc  hamor  on  handa,  3  hit  Sonne  anginne  eal 
setgidre  brastligan,  3  Sa  hameras  beatan  "3  SeahhwaeSer  for  eallum 
Sysan  gedene  ne  mseg  sio  sawle  hi  gerestan  inne  of  Sam  egesan  Se 
he  3er  geseh  to  ^  heo  Sa  yrmSe  aefre  ma  forgitan  mage,  ane  helfe 
tid  dasges,  Se  £er  wses  ane  niht  an  helle.  Ongitan  we  nu  hu  se 
deofol  saede  to  Sam  halgan  ancran  hyllewite,  swa  he  him  eac  saede 
heofena  rices  wuldres  wlite  ;  3  he  cuSe  swiSe  wel,  3  he  mihte  eaSe 
hit  secgan,  forSon  he  wses  hwilan  scinende  engel  on  heofenum  rice, 
ac  hine  awearp  Dryhten  of  heofenum  for  his  ofermettum,  3  Sonne 
modigan  feond  on  helle  wite,  forSon  he  dyde  hine  efenheahne  Gode, 
•j  get  he'gran  wolde  don  ;  y  he  Sa  forSan  gewearS  to  deofle  awend, 
^  ealle  his  geferan,  3  eac  ealle  Sa  Se  set  his  raede  wasron  oSSe  sefter 
besawon,  ealle  hi  wurdon  of  Sam  engelicum  hiwe  to  deoflum  awende, 
~]  gefeollon  Sa  heom  an  helle  diopnisse,  besuncon  ealle  to  gsedere ; 
3  forSon  is  asghwylcum  deofle  swiSe  cuS  hwylc  hit  is  on  heofenum 
rice,  mid  Criste  on  Saere  6can  myrhSe  :  wel  is  Sam  aefre  to  worulde 
Se  on  Sasre  stowe  wunian  mot !  And  Sa  cwaeS  se  Deofol  to  Sam 
ancran  Sa  git  Sus ;  Seah  Se  sie  sum  smetegelden  dun  eal  mid  gim- 
mum  asett  aet  sunnan  upgange  on  neorxna  wonge,  }  sie  Sonne  ofer- 
hlifige  ealle  eorSan  bradnesse,  3  Sasr  sitte  Sonne  sum  cynebearn  an 
ufan  Sasre  gyldenan  dune,  3  he  sie  eac  an  middan  his  fere  fegernisse 
1  his  life,  -j  he  mote  Sdar  sittan  a  oS  ende  his  lifes,  3  he  hsebbe  Sonne 


86  SALOMON  AND  SATURN. 

Samsones  wlite  3  his  wisdom,  3  him  sie  eal  middangeard  on  geweald 
geseald,  mid  eallum  Sam  welum  *j  Sam  weoruldgestreonum  Se 
heofen  behweolfeS  abutan,  3  him  Saturnas  d6htor,  3  Seah  Se  him 
ealle  streamas  hunige  fieowan,  3  him  Sanne  an  eorSan  nsefre  nasre 
aenig  wiSerbresta  on  J>isum  life,  Seah.  Se  him  saeon  ealle  wynsum- 
nesse  3  ealle  swetnessa  to  gehriordum  forSgeborenne,  3  him  Sonne 
sie  singal  sumor  j  lytel  winter,  3  he  Sonne  sie  lange  to  life  gescapen, 
butan  wrace  3  butan  sare,  3  he  Sonne  SeahhwaeSere  ne  maeg  for 
sorgum  Saet  he  on  eallum  Sysumm  wuldre  wunige,  gef  he  der  wasre 
ane  niht  on  heofonum,  3  eft  Sider  mote  3  sceawigan  t5ar  'Saes  heofon- 
cyninges  arisi6ne  y  ^a  wynsumnesse  ^e  on  heofonum  bioS.  Da  t5aBt 
deofol  f5is  eal  haefde  asegd  Sam  haligan  ancran,  Sa  forlaet  he  hine  ; 
3  se  deofal  gewat  Sa  to  helle  to  his  eardungstowe.  Ac  utan  we  nu, 
men  Sa  leofestan,  geearnigan  into  godan  d^dum  Sa?t  we  t6  uran 
Dryhtne  becuman  motan  3  him  Sanne  mid  be6n  y  mid  wunigan,  a 
butan  ende.  In  ecnesse  Sam  Dryhtne  sie  symle  wuldar  3  werdmend 
in  ealra  weorulda  weoruld.  Amen. 


TRANSLATION. 

It  befell  once  on  some  occasion  that  an  anchoret  captured  a  devil 
through  the  might  of  God,  and  this  was  an  anchoret  of  the  Thebaid, 
who  had  become  a  man  of  very  holy  life  through  the  might  of  God. 
Then  began  the  anchoret  to  urge  the  devil  greatly,  that  he  should 
tell  him  all  the  terror  of  hell-pains,  and  also  the  fairness  of  the  king- 
dom of  heaven.  Then  said  the  devil  to  the  anchoret  thus  :  Though 
there  were  the  tallest  tree  that  grows  on  earth,  and  though  it  stood 
upon  the  loftiest  cliff  that  is  highest  in  the  world,  and  then  ye  should 
bind  at  its  top  the  feet  of  a  man  who  had  been  before  that  but  one 
night  in  hell  with  us,  and  ye  should  then  let  his  head  hang  down  so 
that  the  blood  gushed  on  all  sides  out  of  his  mouth  and  nostrils ;  and 
all  the  evils  and  the  terrors  which  the  inhabitants  of  earth  have  ever 
heard  tell  of  from  the  beginning,  were  to  persecute  him ;  and  all 
the  sea- waves  were  clashing  beneath  him,  with  all  the  terrors  which 
the  sea  brings  forth ;  yet  will  the  man  continue  to  bear  it  all  with 
pleasure,  even  though  ye  add  thereto  a  thousand  years,  and  that 
thousand  in  which  the  day  of  judgement  shall  be,  on  condition  that 
he  shall  never  visit  hell  again.  Yet  quoth  the  devil  to  the  holy  man  : 


TRACES  OF  THE  STORY  IN  ENGLAND.  87 

Woe  to  them  that  shall  have  their  dwelling-place  with  us  in  hell, 
where  is  weeping  without  comfort,  slavery  without  freedom,  sorrow 
without  joy  !  There  is  foulness  without  change,  bitterness  without 
sweetness,  and  there  are  hunger  and  thirst  in  hell-pains,  and  mourn- 
ing and  lamentation,  and  the  worstrace  of  snakes  all  burning,  and 
the  race  of  dragons  that  never  die  :  there  is  fire  of  sulphur,  black 
and  quenchless,  and  there  is  cold  and  burning  heat,  and  terror,  poison 
and  impatience,  groaning  and  yearning,  revenge  and  weeping,  crime 
and  murder,  sorrow  and  torment,  and  there  may  no  man  help  other. 
There  hath  the  king  no  dignity,  the  prince  no  worship ;  nor  there 
can  any  man  sing  songs  of  praise  in  remembrance  of  his  god,  for 
the  sorrow  that  oppresseth  him.  Yet  quoth  the  devil  to  the  holy 
anchoret  thus,  and  said  :  Were  the  earth  with  all  its  extension,  no 
greater  than  what  is  not  covered  with  the  sea,  and  were  the  earth  of 
no  greater  breadth  than  the  broad  hell  is,  mighty  as  the  ocean  is 
that  surrounds  this  earth,  yet  were  it  in  comparison  but  as  a  dot 
which  is  pricked  on  a  wax-tablet.  Then  yet  spake  the  devil  to  the 
anchoret  thus  :  Though  one  should  enclose  the  ocean  with  an  iron 
wall,  all  round  about,  and  fill  it  with  fire  from  the  roof  of  heaven, 
and  one  should  then  surround  it  all  with  smiths'  bellows,  so  thick 
that  each  one  should  touch  the  other,  and  to  each  bellows  a  man 
were  set,  who  should  have  the  strength  of  Sampson  that  destroyed 
the  people  of  Filistia  and  slew  their  nobles,  (and  the  same  Sampson 
had  twelve  locks  of  hair,  and  in  each  lock  was  the  strength  of  twelve 
men,)  and  one  should  set  an  iron  floor  over  the  roof  of  the  fire,  and 
that  should  all  be  filled  with  men,  and  each  of  them  should  have  a 
hammer  in  his  hand,  and  then  altogether  they  should  begin  to  crash 
and  beat  with  their  hammers,  yet  nevertheless  for  all  this  din  could 
not  the  soul  that  had  been  but  for  one  night  in  hell,  rest  within  so 
far  as  to  forget  its  misery  but  for  one  half  hour  of  the  day.  Under- 
stand we  now  how  the  devil  told  the  holy  anchoret  hell-pains,  so  he 
told  him  also  the  glorious  beauty  of  heaven's  kingdom ;  and  well  he 
knew  it  and  easily  might  he  tell  it,  for  he  was  whilome  a  shining 
angel  in  the  kingdom  of  heaven,  but  God  expelled  him  from  heaven 
for  his  presumption  and  [drove]  the  haughty  fiend  into  hell-pain, 
because  he  made  himself  equal  with  God,  and  yet  higher  would  have 
made  himself ;  therefore  was  he  changed  into  a  devil  with  all  his 
comrades,  and  all  of  them  also  who  were  at  his  council  or  who  looked 
after  it,  they  were  turned  from  their  angelic  beauty  into  devils,  and 
fell  into  the  deepness  of  hell,  plunged  all  together.  And  therefore 


88  SALOMON  AND  SATURN. 

every  devil  well  knows  how  it  is  in  the  kingdom  of  heaven,  with 
Christ  in  the  eternal  joy ;  well  for  ever  and  ever  is  it  with  him  who 
may  dwell  in  that  place  !  And  then  spake  the  devil  to  the  anchoret 
yet  thus  :  Although  there  wrere  some  hill  of  worked  gold,  all  set  with 
gems,  at  sunrise  on  paradise,  and  this  should  overhang  the  whole 
breadth  of  the  earth,  and  on  the  golden  hill  should  sit  some  royal 
child,  in  the  midst  of  his  fairness  and  his  life,  and  there  might  sit 
till  life  was  ended,  and  though  he  had  Sampson's  beauty  and  his 
wisdom,  and  the  whole  world  were  delivered  into  his  power,  with 
all  the  wealth  and  the  treasures  that  heaven  whelveth  about,  and  to 

him  Saturn's  daughter and  though  for  him  all  streams  flowed 

honey,  and  no  annoyance  should  ever  befal  him  in  his  life  on  earth, 
though  all  things  delicate  and  sweet  were  produced  for  his  suste- 
nance, though  for  him  the  summer  were  continued  and  the  winter 
short,  and  he  were  to  a  long  life  destined  without  grief  or  pain,  yet 
could  he  not  [endure]  for  the  sorrow  which  would  dwell  in  all  this 
glory  *,  had  he  been  before  but  for  one  night  in  heaven,  and  might 
thither  again  and  see  the  face  of  the  heavenly  king  and  the  happiness 
which  is  in  heaven.  When  the  devil  had  said  all  this  to  the  holy 
anchoret,  he  dismissed  him,  and  the  devil  departed  to  hell,  his  dwell- 
ing-place. But  come  now,  dearest  men,  let  us  deserve  by  our  good 
deeds  that  we  may  come  to  our  Lord,  and  there  be  and  dwell  with 
him  for  ever  and  ever.  To  all  eternity  be  for  ever  honour  and  wor- 
ship to  the  Lord,  world  without  end  !  Amen. 

Now,  in  looking  carefully  at  this  passage,  we  see  clearly 
that  for  "Samsones  wlite  and  his  wlsd6m,"  we  ought  to  read 
iSalomones.  Sampson's  name  slipped  in  from  a  previous 
passage,  where  he  is  mentioned  in  connexion  with  his  proper 
attribute  of  strength  :  while  Salomon  is  here,  as  constantly  at 
this  period,  looked  upon  as  the  true  representative  of  beauty 
and  wisdom.  It  is  also  clear  that  some  legend  of  Saturn 's 
daughter  is  lost  to  us,  from  the  passage  in  which  those  words 
occur  being  defective. 

After  the  Anglo-Saxon  period,  the  traces  of  the  story  in 


*  More  probably,  "  "Seahhwseftere  ne  mseg  for  sorgum  on  eallum  flysum 
wuldre  wunigan ;"  he  might  not  for  sorrow  dwell  in  all  this  glory. 


TRACES  OF  THE  STORY  IN  ENGLAND.  89 

England  are  very  few :  the  earliest  with  which  I  am  ac- 
quainted is  the  Certamen  Salamonis  et  Marcolfi,  already 
alluded  to,  and  which  has  been  with  little  probability  attri- 
buted to  Walter  Mapes.  The  copy  which  immediately  fol- 
lows is  found  in  the  Harl.  MS.  No.  2851.  I  believe  it  also 
to  be  that  alluded  to  by  Dom  Brial  as  existing  in  the  Vatican. 
The  reason  for  considering  it  as  an  English  composition  rests 
upon  the  fact  that  the  MS.  is  filled  with  matters  relating  to 
England  and  Scotland. 

De  certamine  Salomonis  et  Marcolfi. 

1.  S.  Nemo  potest  colubri  passus  sine  cede  notare. 
M.  Thaida  nemo  potest,  nisi  sit  deprensa,  probare. 

2.  /S.  Cum  sequitur  leporem  testudo  laborat  inane. 
M.  Thaida  nosce  parans  fraudatur  vespere,  mane. 

3.  S.  Pane  canem  jacto  seducunt  furta  parantes. 
M.  Blanditur  Thais  dum  rebus  privat  amantes. 

4.  S.  Plurima  spe  segetis  cultor  sapiens  arat  arva. 
M.  Thais  amat  multos  qui  dant  non  munera  parva. 

5.  S.  Non  pudor  id  prohibet  capto,  se  stercore  mergit. 
M.  Effrons  ad  monachum  Thais  pro  munere  pergit. 

6.  S.  Sus  ceno  tutius  quam  pulcra  sede  cubabit. 
M.  Turpem  plus  pulcro,  lucri  spe,  Thais  amabit. 


1.  Here  and  throughout,  the  MS.  reads  Tais  Taida,  etc.  3.  MS.  seducit. 
10.  MS.  haut.  13.  MS.  incesta. 

5.  Among  the  Germans,  the  coward  was  punished  by  being  sunk  in  a 
marsh  with  hurdles  thrown  over  him,  Tac.  M.  G.  xii.  This  became  pro- 
verbial in  the  middle  ages.  Grimm,  Deutsche  Rechtsalterthiimer,  p.  695, 
quotes  the  two  following  passages  : — 

man  sprichet  wer  von  vorhten  stirbet, 

daz  der  im  selber  daz  erwirbet, 

daz  man  in  sol  in  mel  begraben.     Bon.  32,  27. 

dann  welcher  stirbet  gleich  von  schrecken, 

den  soil  man  mit  kukat  bedecken.     Fischer,  Flohhatz,  36.  a. 

So  the  Italian  Proverb,  Chi  muor  di  paura,  se  sepellische  de  vesce. 
Griiter,  p.  136  ;  and  our  own  far  more  humorous  but  coarse  saying,  Ray, 
p.  21 .  There  is  a  similar  British  proverb  in  Howell,  p.  5.  Afo  marw  er 
ci  fygwth  a  i  faw  y  cymmuner.  Again,  Gartner,  Diet.  Prov.  68.  b. 


90  SALOMON  AND  SATURN. 

7.  S.  Tempore  quo  fructus  domino  parit,  arbor  amatur. 
M.  Dum  pretium  sperat  cupidis  Thais  famulatur. 

8.  S.  Mollit  iter  cuivis  volucrum  coetu  comitante. 
M .  Multiplicat  censum  non  uno  Thais  amante. 

9.  S.  Est  grave  per  speculum  faciem  pernoscere  posse. 
M.  Pergravius  tamen  est  bene  Thais  intima  nosse. 

10.  S.  Haud  cane  confido  qui  vult  omnes  comitari. 

M.  Quis  Thaide  fidet  ?     Solet  omnibus  equiparari. 
U.S.  Quo  magis  effertur  lampas,  lux  pejor  habetur. 

M.  Thaida  si  cures  bene,  velle  minus  patietur. 

12.  S.  Cum  moritur  dominus  asino  servit  minus  ille. 
M.  Cum  perit  unus  amans  patiuntur  Thaida  mille. 

13.  S.  Non  valet  a  furtis  furem  depellere  mucro. 
M.  Non  vult  incesto  Thais  desistere  lucro. 

The  author  follows  the  spirit  of  the  French  version  through- 
out, for  his  Thais  is  merely  a  name  for  meretrix.  On  looking 
at  these  verses,  which  are  hexametric  couplets  having  final 
rhyme,  it  strikes  one  that  Serlon's  have  the  same  peculiarity ; 
and  that  this  is  the  reason  why  the  bishop  adopted  that  form 
of  verse  ;  he  ridiculed  Robert  for  having  made  a  commentary 
in  rhyming  Latin  hexameters,  in  the  style  of  Marcolf,  that  is, 
in  the  same  measure  as  his  original  \  and  to  ridicule  him 
more  completely,  adopted  the  same  measure  himself.  Never- 
theless, had  Robert's  verses  not  contained  a  serious  version 
or  comment,  there  would  have  been  little  sense  or  wit  in 
Serlon's  satire ;  and  therefore,  as  the  Certamen  may  perhaps 
also  be  referred  to  the  end  of  the  twelfth,  or  at  latest  the 
beginning  of  the  thirteenth  century,  I  still  conclude  that 


9.  It  is  one  peculiarity  of  this  in  common  with  the  French  version,  to 
whose  influence  I  attribute  it,  that  no  popular  proverbs,  and  nothing  of  the 
popular  humour,  are  to  be  discerned  in  it :  this  solitary  gnome  of  Salo- 
mon's is  found  in  Freidank,  p.  122. 

nu  sehet  in  spiegel  tusent  stunt, 
ir  werdet  in  selben  niemer  kunt ; 

and  besides  the  names,  this  shabby  link  is  all  this  version  has  to  connect 
it  with  the  humorous  German  spirit ! 


TRACES  OF  THE  STORY  IN  ENGLAND.  91 

about  that  period  the  subject  was  alternately  treated  as  a 
serious  composition,  and  as  a  parody,  just  as  it  happened  to 
strike  the  imagination  of  individual  writers :  two  centuries 
later,  it  could  only  have  been  treated  seriously  by  a  mad- 
man. 

Next  in  point  of  time  is  a  passage  from  Lydgate's  poem 
of  the  "  Horse,  goose,  and  sheep,"  and  is  contained  in  a  MS. 
of  that  composition,  Bibl.  Publ,  Cantab.  H.  h.  4. 12.  It  is  as 
follows  : — 

Ffals  supplantyng,  clymbyng  vp  of  folys 

vnto  chayers  of  worldly  dignite, 

lak  of  discrecoun  sett  jobbards  vpon  stolys 

which  hath  destroed  many  a  commonte, 

Marcolff  to  sitt  in  Salamonys  see, 

what  folowith  aftir,  ne  re  sou  n  ne  iustice, 

vniust  promocoun  and  parcialite, 

by  fals  prerogatyf  ther  neighburre  to  despise. 

These  lines,  which  are  found  in  the  author's  own  moral 
reflections  upon  his  poem,  are  not  in  the  printed  edition  by 
W.de  Worde,  of  which  a  copy  is  preserved  in  the  Bibl.  Publ. 
A.  b.  4.  34.  The  copy  of  the  same  by  Caxton,  Bibl.  Publ. 
A.  b.  5.  I?,  is  imperfect  at  the  end.  The  next  is  a  passage 
from  the  opening  of  a  poem  in  the  Cott.  MS.  Nero.  A.  vi.  and 
runs  thus  : — 

The  order  of  folys  ful  ghore  begonne, 

newly  professyd,  encresith  the  couente  ; 

Bacus  and  Juno  hath  set  abroch  a  tonne, 

brouth  the  braynys  vnto  exigente ; 

Marcolfe  theyer  foundyr,  patron,  and  presidente  ; 

noumbre  of  thys  frary  iii  score  and  iii ; 

echone  registered  be  grete  avysement, 

endoysed  they  re  patente  that  they  shal  neuer  the. 

Pynson  printed  a  very  close  translation  of  the  Dictz  de 
Salamon  et  Marcon,  under  the  following  title  : — "  The  say- 
inges  or  prouerbes  of  King  Salomon,  with  the  answers  of 
Marcolphus,  translated  out  of  frenche  into  englyshe.  Im- 


92  SALOMON  AND  SATURN. 

printed  at  London,  in  flete  strete  by  Rycharde  Pynson,"  etc. 
This  has  a  wood-cut  of  Salomon  and  of  Marcolf,  and  is  with- 
out date.  (Dibdin,  Typ.  Ant.  2.  567.  The  only  copy  known 
was  in  Mr.  Heber's  sale.)  The  following  stanzas  are  given 
by  Dibdin : — 

Salomon. 

He  that  will  mesure 
of  the  seas  the  water, 
is  not  very  sage. 

Marcolphus. 

He  that  holdeth  in  his  honde 

the  faythe  of  an  hoore  as  a  goode  bonde, 

he  is  full  of  rage. 

Salomon. 

Cast  a  stone  at  an  ape 

or  a  staffe,  if  that  he  scape 

the  more  wyll  he  mo  we  and  moyle. 

Marcolphus. 

Gyue  to  a  hoore  her  askynge 
outher  late  or  in  the  mornynge, 
the  more  she  wyll  you  dispoyle. 

Salomon. 

A  house  that  in  euery  cornere 
letteth  in  winde,  sone  buraeth  clere 
whan  fyre  there  taketh. 

Marcolphus. 

A  hoore  that  is  gay 
is  redy  now  and  alway 
whan  that  she  money  seth. 

Salomon. 

Who  so  euer  hath  sycknesse 

is  uery  ioyfull  I  gesse 

whan  he  with  lyfe  doth  scape. 


TRACES  OF  THE  STORY  IN  ENGLAND.  93 

Marcolphus. 

He  that  a  hoore  byleueth 
riothynge  with  hym  abydeth, 
nouther  mantell  nor  cape. 

This  English  version  appears  to  have  been  reprinted  by 
Gerard  Leeu  at  Antwerp  (4°  without  date),  under  the  title, 
"  This  is  the  Dyalogus  or  Comunyng  betwixt  the  wyse  king 
Salomon  and  Marcolphus." 

Burton,  in  his  Anatomy  of  Melancholy,  shows  that  he 
was  not  unacquainted  with  the  legend :  in  the  third  part, 
sec.  2.  mem.  6.  subs.  3.  he  says,  as  a  remedy  against  love  of 
woman  : — 

Follow  my  counsell ;  see  her  undrest ;  see  her,  if  it  be  possible, 
out  of  her  attires  ;  furtivis  nudatam  coloribus  ;  it  may  be  she  is  like 
u^Ksop's  jay  or  Plinies  cantharides  ;  she  will  be  loathsom,  ridiculous, 
thou  wilt  not  endure  her  sight  :  or  suppose  thou  saw'st  her  sick, 
pale,  in  a  consumption,  on  her  death-bed,  skin  and  bones,  or  now 
dead,  cujus  erat  gratissimus  amplexus,  as  Bernard  saith,  erit  horribilis 

aspectus ; 

non  redolet,  sed  olet,  quse  redolere  solet. 

As  a  posie  she  smels  sweet,  is  most  fresh  and  faire  one  day,  but 
dried  up,  withered,  and  stinks  another.  Beautifull  Nireus,  by  that 
Homer  so  much  admired,  once  dead,  is  more  deformed  than  Thersires; 
and  Salomon  deceased,  as  ugly  as  Marcolphus :  thy  lovely  mistress 

that  was  erst 

charis  charior  ocellis, 

dearer  to  thee  than  thine  eyes,  once  sick  or  departed,  is 

vili  vilior  aestimata  cceno, 

worse  than  any  dirt  or  dunghill.  Her  embraces  were  not  so  accept- 
able as  now  her  looks  be  terrible  :  thou  hadst  better  behold  a  Gor- 
gon's head  than  Helenas  carkass. 

This  awful  passage  is  a  convincing  proof  that  Burton  had 
rea(j — and  what  had  he  not  read — the  Latin  version  of  the 
story ;  for  there  is  no  evidence  that  he  understood  Ger- 
man, and  the  French  copies  have  no  description  of  Marcolf  '$ 
ugliness. 


94  SALOMON  AND  SATURN. 

In  the  First  and  Best  part  of  Scogins  Jests,  etc.  1626, 
many  of  Marcolf 's  devices  are  attributed  to  the  hero  :  thus, 
p.  60,  he  escapes  the  hounds  by  letting  loose  a  hare  before 
them*;  but  the  final  scene  of  Marcolf 's  knavery,  with  its 
consequences,  is  given  entire  to  Scogin  at  p.  84. 

How  Scogin  came  to  the  Court  like  a  monstrous  beast,  and  should 

have  been  hanged. 

Scogin  was  weary  of  Cambridge,  and  could  not  tell  how  to  doe, 
because  the  King  had  commanded  him  to  looke  him  no  more  in  the 
face.     At  last  he  got  him  a  Beares  foot,  and  an  Oxe  foot,  and  tyed 
them  vnder  his  feet,  then  he  tooke  a  horse  foot  in  one  of  his  hands, 
and  his  other  hand  served  for  another  foot,  and  Scogin  lay  about 
the  Court,  and  on  a  certaine  night  there  fell  a  snow.    Scogin  within 
halfe  a  mile  of  the  Kings  place,  went  with  his  aforesaid  three  feet, 
and  his  hand  which  serued  for  the  fourth  foot,  and  when  hee  had 
set  a  circuit,  he  went  into  an  old  house,  where  there  was  an  ouen, 
and  hee  crept  into  it,  and  set  out  his  arse.    In  the  morning  the  trace 
of  this  monstrous  beast  was  found,  and  well  was  he  that  might  first 
come  to  the  Court  to  tell  the  King  what  a  monstrous  beast  this  should 
bee,  that  the  one  foot  was  like  a  Beares  foot,  and  the  other  like  an 
Oxe  foot,  and  the  other  foot  like  a  horse  foot,  and  the  other  like  a 
mans  hand.    As  soone  as  the  King  heard  of  this,  he  called  his  hunters 
to  goe  with  him  to  find  out  the  trace  of  this  monstrous  beast.    And 
that  found,  there  was  a  great  yelping  of  hounds  and  blowing  of 
homes,  and  at  last  the  hounds  came  to  a  bay.     The  King  and  the 
Lords  pricked  forth  their  geldings,  and  rode  to  the  old  house,  and 
looked  into  the  ouen,  and  [Scogin]  set  out  his  bare  arse.    What 
knaue  is  this,  said  the  King?    I  sir,  said  Scogin,  whom  your  [Grace] 
charged  not  to  looke  you  in  the  face,  wherefore  I  must  needs  turne 
mine  arse  to  you.  Well  knaue,  said  the  King,  thou  shalt  bee  hanged 
for  this  pranke  doing.     Scogin  leapt  out  of  the  ouen,  and  pulled  up 
his  breech,  and  said ;  I  desire  your  Grace,  if  I  shall  be  hanged ;  let 
me  chuse  the  tree  I  shall  be  hanged  on.     I  am  content,  sayd  the 
Kyng.      Foure  men  were  appointed  to  hang  Scogin,  Scogin  had 
prouided  a  bottle  of  wine,  and  sucket,  and  marmalade,  and  greene 
ginger,  and  said  to  them  that  should  hang  him,  Masters,  the  Kings 

*  Vide  p.  28,  Note. 


TRACES  OF  THE  STORY  IN  ENGLAND.  95 

Grace  hath  giuen  me  licence  (as  you  know)  to  choose  what  manner 
of  Tree  I  shall  hang  on,  and  in  the  Forrest  of  Windsor  be  goodly 
trees,  and  thither  will  I  goe.  Scogin  went  before  them,  and  euer 
looked  vpon  many  okes,  and  trees,  and  euer  was  eating  of  his  sucket, 
and  marmalade,  and  greene  ginger,  and  dranke  still  on  his  bottle, 
saying,  God  knoweth  the  pangs  of  death  are  dry.  When  night  was 
come,  and  the  men  being  all  day  without  meate  and  drinke,  fainted, 
and  said,  Good  Scogin,  the  night  draweth  on,  and  we  have  eaten  no 
meat  to  day,  and  where  we  shall  lye  to  night  we  cannot  tell :  chuse 
one  tree  or  other  to  bee  hanged  on.  O  Masters,  said  Scogin,  make 
no  haste  for  my  hanging,  for  it  would  grieve  the  best  of  you  all  to 
bee  hanged.  Scogin  wandred  about  here  and  there  untill  it  was  a 
good  while  within  night.  Then  said  Scogin,  here  is  a  faire  tree,  let 
vs  goe  lye  vnder  it  all  night.  The  men  said,  we  are  so  faint  that 
we  cannot  tell  what  to  doe.  Well,  said  Scogin,  you  seeme  to  bee 
honest  men,  goe  to  your  King,  aud  haue  me  commended  to  him,  and 
tell  him  that  I  will  neuer  chuse  a  tree  to  be  hanged  on :  and  so  fare 
you  well.  Hee  is  a  mad  man  that  may  saue  his  owne  life,  and  will 
kill  himself e. 

It  is  probable  that  these  stories  of  Scogin  and  Henry  VIII. 
gave  rise  to  those  of  James  I.  and  Buchanan,  whom  the 
"  Penny  History"  transforms  from  the  Tutor  into  the  Jester 
of  the  King.  At  the  same  time  it  must  not  be  forgotten  that 
these  summary  hangings  neither  belong  to  the  periods  nor 
the  places  in  which  they  are  supposed  to  be  ordered,  and  that 
this  point  also  goes  to  prove  the  antiquity  and  the  foreign 
origin  of  the  tradition. 


9(5  SALOMON  AND  SATURN. 


OTHER  VERSIONS  OF  THE  LEGEND. 

IT  now  remains  that  I  should  say  a  few  words  respecting  the 
more  modern  versions  of  the  Salomon  and  Marcolf,  and  such 
as  are  found  in  other  tongues  besides  German  and  French. 
It  has  been  already  seen,  that  before  the  year  1500  its  popu- 
larity was  such  as  to  cause  it  to  be  several  times  printed  in 
Latin,  in  German  prose,  and  in  French  verse :  but  the  stage 
also  took  hold  of  it  as  fair  material,  and  towards  the  end  of 
the  fifteenth  century  Hans  Folz  wrote  a  farce  on  the  subject, 
which  was  printed  at  Niirnberg,  in  8vo,  1521,  under  the  title, 
"  Uon  dem  kiinig  Salomon  vnd  Marckollfo,  vnd  einem  narrn, 
ein  hiibsch  fastnachtspiel  neu  gemacht."  Panzer,  Annal. 
Pt.  2.  p.  51.  The  far  more  famous  Hans  Sachs,  however, 
composed  a  comedy,  named,  "Das  Judicium  Salomonis,"  in 
which  Marcolf  figures  as  a  principal  character,  and  repeats 
some  of  the  tricks  described  in  the  "  Dialogus  ;"  more  espe- 
cially that  by  which  he  gets  Salomon  into  disgrace  with  all 
the  women  of  Jerusalem  (2nd  Mor.  1.  1338,  etc.),  and  which 
is,  by  the  way,  neither  more  nor  less  than  the  old  Latin  tale 
of  Papirius,  related  by  Aulus  Gellius.  A  copy  of  this  is 
found  in  the  edition  of  Hans  Sachs's  works,  published  at 
Niirnberg,  1591,  Bk.  2,  pt.  I.  fol.  16.  b.  The  same  author 
wrote  also  a  farce,  in  which  again  Salomon  and  Marcolf  are 
the  principal  personages,  and  which  repeats  some  of  the 
proverbs  of  the  "Dialogus/1  This  farce  is  found  in  the 
printed  edition,  Bk.  3.  pt.  3.  fol.  22.  b. 

To  one  or  other  of  these  dramatic  pieces,  or  to  a  similar  com- 
position, reference  is  made  in  Melander's  Jocoseria,  Frankf. 
1626,  p.  813,  in  the  following  words  : — 

Annis  abhinc  ni  fallor,  decem,  Casparus  Crato  quidam  Marpur- 
gensis,  quem,  quod  Marcolphi  aliquando  personam  in  comoedia  Salo- 


OTHER  VERSIONS  OF  THE  LEGEND.  97 

monis, — maerno  cum  applausu  et  approbatione  omnium  Hermanno 
Kirchnero,  Poeta  Csesareo,  et  I.  V.  D.  clarissimo,  amico  meo  summo, 
magnifice  admodum  et  festive  lusa  actaque, — turn  facie,  turn  moribus, 
turn  gestibus,  idque  asino  vectus,  ad  vivum  expressisset,  Marcolphum 
vulgo  appellitabant,  Magister  creari  a  Professoribus  ejus  Academia 
anxie  postulabat,*"  etc. 

Whatever  may  have  been  its  source,  it  appears  that  a  ver- 
sion of  the  story  was  also  current  in  Lowdutch.  Nyerup 
found  a  copy  of  this  in  the  Library  at  Copenhagen ;  it  con- 
sisted of  16  leaves  in  4to.,  without  printer's  name,  place  or 
date,  and  is  given  by  him  merely  with  the  title,  "  Marcolphus 
myt  synem  wive ; ' '  but  on  the  back  of  the  title  there  stood, 
"  Hie  heuet  sick  an  eyne  To  hope  redhinghe  des  alderwy- 
sesten  Koninges  Salomonis  vnde  eynes  Wanschapen  geheten 
Marcolphus  de  doch  klook  was  in  sinen  reden."  Nyerup, 
giving  an  account  of  this  in  Bragur.  iii.  358,  359,  states  that 
the  same  work  had  been  printed  in  Danish  in  the  year  1711? 
and  frequently  since.  Nyerup  appears  however  not  to  know 
whether  there  was  any  old  Danish  version  or  not. 

A  version  in  Danish,  of  the  year  1699  (or  at  least  the  same 
version  with  another  title),  is  mentioned  by  Hjelmstjerne,  in 
his  Catalogue,  ii.  733,  "  Marcolfus,  eller  en  lystig  Samtale 
imellem  kong  Salomon  ok  Marcolfum."  Kiob.  1699. 

But  amongst  Ayscough's  MSS.  in  the  Brit.  Mus.  No.  4857, 
fol.  89-96,  is  an  Icelandic  version,  which,  though  itself  mo- 
dern, is  probably  copied  from  an  old  source.  Its  title  is, 
"Lyfsaga  Markolfs  og  Samtal  J?eirra  Salomons  Kongs  ens 


*  A  Comcedia  Salomonis,  perhaps  the  same  here  alluded  to,  seems  to 
have  been  known  at  this  time  in  England  also  ;  at  least,  some  such  piece  is 
mentioned  by  Sir  T.  More,  in  a  MS.  letter  (Arund.  249,  fol.  85.  b.)  to  Holt, 
which  begins  thus  : — 

"Thomas  Morus  Johanni  Holto,  Salutem.  Misimus  ad  te  quae  volebas 
omnia,  praeter  eas  partes  quas  in  comedia  ilia  de  Salomone  ist,  adjecimus  : 
illas  ad  te  modo  non  potui  mittere,  quippe  quse  apud  me  non  sunt.  Dabo 
operam  ut  ebdomada  proxima  accipias  et  quicquid  aliud  ex  meis  rebus 
volueris,"  etc. 

SALOM.  H 


98  SALOMON  AND  SATURN. 

wijsa."  It  begins  thus  : — "A  davgum  )?eim  er  Salomon  Kongr 
sat  i  hoissete  syns  fodrs  Davidz,  fullur  vitsku  og  vysdoms," 
etc.,  and  winds  up  with,  "  Komst  so  Marcolfus  vr  hondum 
Salomons  kongs  ens  vijsa,  og  reijstr  sydan  heim  aptur,"  etc. 
The  postscript  follows,  "  Skrifad  og  endadt  ai  Skarde  aff 
J?orde  Jonsyne.  Anno  1670,  )?an  17,  Dag.  Januarij."  A 
careful  examination  of  this  convinces  me  that  it  is  a  mere 
translation  of  the  Latin  ;  almost  the  whole  proverbial  portion, 
and  first  dialogue  between  Salomon  and  Marcolf  are  omitted  : 
the  first  two  statements  and  answers  are  given,  and  corre- 
spond with  the  Latin  ;  the  rest  are  at  once  disposed  of,  as 
being  too  tedious  for  relation.  The  whole  passage  is  as  fol- 
lows : — 

Hier  eftur  tok  Kongr  til  orde  seo  seigiande,  Sanlega  merke  eg  ad 
Jm  ert  klokur,  og  kiauptugr,  en  )>ott  Jm  siert  im  kiauptugur  samt 
skulum  vid  kijtast  a  ins  kappmaulge,  og  skal  eg  setia  pine  so  sem 
spurning,  en  Jm  skalltt  aptur  i  mot  ansver  gieffa.  M.  svarar.  Sa  a 
fyrstur  ad  byria  sem  vest  quedur.  K.  svarar.  Ef  ad  J>u  getur  ilium 
uppquoedum  mijnum  giegnt  og  ansad,  J>a  mun  eg  gieffa  fig  voll- 
dugan  man,  og  Jm  skallt  vera  hin  nafnfrsegaste  i  mijnu  rijke.  M.  s. 
Oft  lofar  laekner  heilzune,  en  hun  er  ecke  i  hins  vallde.  Toku  J?eir 
K  og  M  sijdan  til  ad  rsedast  vid  miauglenige,  huad  hier  er  oflangt 
up  ad  telia  edur  scriffa,  etc. 

From  Mone's  "  Quellen  und  Forschungen,"  p.  241,  I  find 
that  our  story  is  by  no  means  confined  to  the  limits  of  the 
Teutonic  languages  ;  he  mentions  a  Sclavonic  version  also ; 
his  words  are,  "  I  know  a  Polish  version,  only  through  a  few 
extracts  in  the  following  book:  'Vocabular  z  vozmaitych  y 
potrzebnych  sentency.'  W.  Krolewcu,  1602,  12mo.  (Voca- 
bulary of  various  beautiful  and  needful  sentences,  Konigsberg.) 
Herein,  at  fol.  8,  stands  an  extract  from  the  fitting  of  Salo- 
mon and  Marcolf:  '  koniec  wybrany  z  SalomonaV  (Extract 
from  the  Salomon.)  In  the  Polish  version  Marcolf  is  called 
<  Marcholtow  V  The  slight  comparison  given  by  Mone 
proves  very  clearly  that  this  Polish  version  coincides  in  con- 


BERTOLDO,  BERTOLDINO,  CACASENNO.       99 

duct  and  in  detail  with  our  dialogues.  From  the  transactions 
of  the  Cymorodorion,  it  also  appears  that  there  is  a  Welsh 
version,  of  what  age  I  do  not  know.  The  title  given  at  p.  201 
of  that  book  is  as  follows  : — "Ymddyddan  rhvvng  Selyv  ab 
Davydd  Brophwyd  a  Marcolphus."  (Dialogue  between  Sa- 
lomon, the  son  of  David  the  Prophet,  and  Marcolphus.) 

In  Spanish  I  have  not  been  able  to  find  any  traces  of  this 
story,  which  is  the  more  remarkable,  from  the  unmeasured 
wealth  of  proverbs  which  that  language  possesses.  That 
Marcolf  and  Sancho  stand  in  some  degree  as  corresponding 
characters,  has  been  already  remarked ;  they  are  alike  the 
foils  to  another  and  higher  character,  and  they  are  the  repre- 
sentatives of  that  rough  wit  which  is  found  among  the  lower 
classes  of  a  people,  and  the  wisdom  which  is  treasured  in 
their  proverbial  sayings.  The  disposition  of  the  Spanish  pea- 
sants is  perhaps  more  inclined  to  humour  and  practical  wit, 
than  that  of  any  people  in  Europe ;  and  it  is  hardly  possible 
that  some  version  or  other  of  the  Salomon  and  Marcolf  should 
not  have  found  its  way  among  them.  True  it  is,  that  the 
communication  between  Spain  and  the  North  of  France,  or 
Germany,  which  seem  to  have  been  the  nursing-hornes  of  the 
fable,  was  not  very  considerable;  and  at  the  Reformation, 
books  published  by  Gartner  and  his  associates  were  not  likely 
to  be  popular  in  the  Peninsula ;  yet,  at  an  earlier  period, 
Catalonia,  as  one  high  temple  of  the  Gaye  scyence,  which 
certainly  did  not  refuse  to  deal  with  matter  of  mirth,  might 
have  been  looked  to  as  a  probable  place  for  the  preservation 
of  such  a  composition.  Be  it  as  it  may,  there  is  no  trace  of 
the  tale  in  any  catalogue  of  the  Spanish  libraries  that  I  have 
seen.  In  Italy,  however,  the  case  is  far  otherwise,  and  there 
the  story,  probably  transplanted  from  the  South  of  Germany, 
is  continued  through  three  generations,  father,  son  and  grand- 
son. 

Toward  the  end  of  the  sixteenth  century,  Giulio  Cesare 
Croce,    called  della  Lira,  composed   in  prose  the  life   of 

H  2 


100  SALOMON  AND  SATURN. 

Bertoldo}  for  so  is  his  Morolf  named.  This  work  was 
entitled  : — "Le  sottilissime  astutie  di  Bertoldo  doue  si  scorge 
un  villano  accorto  e  sagace,  il  quale,  doppo  varie  strani  acci- 
denti  a  lui  interuenuti,  alia  fine  per  il  suo  ingegno  raro,  & 
acuto  vien  fatto  huomo  di  Corte,  e  Regio  Consigliero.  Opera 
nuoua  di  gratissimo  gusto.  Di  Giulio  Cesare  dalla  Croce. 
In  Firenze,  &  in  Pistoia,  per  il  Fortunati.  Con  Licenza  de' 
Superiori.  No  date.'1  To  this  he  subsequently  added  a  life 
of  Bertoldino,  Bertoldo's  son.  A  further  continuation  was 
afterwards  composed  by  Catnillo  Scaliggeri  dalla  Fratta,  under 
the  name  of  Cacasenno,  Bertoldino  Js  son.  Of  these,  the  Ber- 
toldo alone  has  any  very  close  connection  with  our  story, 
a  connection  rendered  even  more  apparent  by  the  name  Mar- 
colfa,  borne  by  Bertoldo's  wife ;  but  the  numerous  coinci- 
dences between  the  Italian  and  German  versions,  prove 
beyond  the  possibility  of  doubt  whence  Croce  obtained  his 
materials.  That  the  story,  as  delivered  by  him,  should  not 
agree  in  all  respects  with  the  German  or  Latin  version,  is 
not  unnatural.  But  still  it  was  clear  that  one  of  these  was  in 
fact  the  foundation  of  the  Italian  tale  :  this  might  be  proved 
by  many  circumstances,  but  it  may  be  enough  to  cite  one 
passage  from  the  Latin,  which  is  reproduced  nearly  verbatim 
in  the  Bertoldo.  It  is  that  where  Salomon  visits  Marcolf 
after  the  first  dialogue,  which  I  have  printed  in  the  earlier 
portion  of  the  volume  ;  the  passage  in  the  Latin  runs  thus: — 

Sal.  Vbi  sunt  tuus  pater,  et  tua  mater,  tua  soror,  et  tuus  frater  ? 

Marc.  Pater  meus  facit  in  campo  de  vno  damno  duo  damna : 
mater  mea  facit  vicinse  suse,  quod  ei  amplius  non  faciet :  frater  autem 
meus  extra  domum  sedens,  quicquid  invenit  occidit :  soror  mea  in 
cubiculo  sedens,  plorat  risum  annualem. 

Sal.  Quid  ilia  significant  ? 

Marc.  Pater  meus  in  campo  suo  est,  et  semitam  per  campum 
transeuntem  occupare  cupiens,  spinas  in  semitam  ponit :  et  homines 
venientes  duas  vias  faciunt  nociuas  ex  vna,  et  sic  facit  duo  damna  ex 
vna.  Mater  vero  mea  claudit  oculos  vicinse  suse  morientis,  quod 
amplius  ei  non  faciet.  Frater  autem  meus  extra  domum  sedens  in 


BERTOLDO,  BERTOLDINO,  CACASENNO.  101 

sole,  et  pelliculas  ante  tenens,  pediculos  omnes  quos  inuenit,  occidit. 
Soror  autem  mea  prseterito  anno  quendam  iuuenem  adamauit,  et 
inter  ludicra,  risus  et  molles  tactus,  et  basia  (quod  tune  risit)  modo 
prsegnans  plorat. 

The  Italian  paraphrase  is  as  follows  : — 

Re.  Che  cosa  fa  tuo  padre,  tua  madre,  tuo  fratello  ? 

Bertoldo.  Mio  padre  d'  vn  danno  ne  fa  dui :  mia  madre  fa  alia  sua 
vicina  quel  che  no  gli  fara  mai  piu  :  mio  fratello  quanti  ne  troua, 
tanti  ne  amazza :  e  mia  sorella  piange  di  questo,  ch'  ella  ha  riso  tutto 
quest'  anno. 

R.  Dichiarami  questo  imbroglio. 

B.  Mio  padre  nel  campo  desiderando  di  chiuder  vn  sentiero,  vi 
pone  de  i  spini  ode  quei,  che  soleuano  passare  per  detto  setiero, 
passano  hor  di  qua,  hor  di  la  da  i  detti  spini,  a  tale,  che  d'  vn  solo 
setiero,  che  vi  era,  ne  viene  a  fare  dui.  Mia  madre  serra  gli  occhi 
a  vna  sua  vicina,  che  muore  ;  cosa  che  non  gli  fara  mai  piu.  Mio 
fratello  stando  al  sole,  ammazza  quanti  pedocchi  troua  nella  camicia. 
Mia  sorella  tutto  quest'  ano  s'  e  dato  trastullo  con  il  suo  innamorato, 
et  hora  piange  nel  letto  i  dolori  del  parto. 

A  still  more  singular  fate,  however,  was  reserved  for  this 
story,  whose  transmigrations  were  not  to  cease,  till  it  became 
reproduced  under  the  appalling  title,  and  with  the  appalling 
length,  of  an  epic  poem,  that  is  epic — oloi  vvv  jSporol  el<ri* 
The  history  of  this  curious  occurrence  is  briefly  this.  About 
the  beginning  of  the  eighteenth  century,  Jose-Maria  Crespi, 
surnamed  the  Spaniard,  a  painter  of  the  school  of  Bologna 
and  not  without  some  reputation,  painted  the  principal  occur- 
rences of  the  Bertoldo,  and  these  were  engraved  on  copper 
by  Mattioli,  for  an  edition  of  the  original  work.  Instead  of 
this,  however,  a  number  of  the  Italian  literati  determined  upon 
producing  a  great  epic,  after  Berni's  pattern,  for  the  purpose, 
it  is  said,  of  doing  a  service  to  Dalla  Volpe,  the  publisher,  who 
was  personally  connected  with  many  of  them.  The  poem  was 
distributed  into  twenty  cantos,  six  being  dedicated  to  Bertoldo, 
eight  to  Bertoldino,  and  the  remaining  six  to  Cacasenno. 
Each  canto  had  its  own  author  ;  to  each  canto  another  author 


102  SALOMON  AND  SATURN. 

prefixed  a  metrical  account  of  the  contents  ;  a  third  poet  ap- 
pended to  each  allegories,  or  morals  in  prose  ;  while,  to  crown 
all,  a  fourth  composed  learned  annotations  upon  the  whole 
poem.     Of  the  three-and-  twenty  persons  thus  engaged,  all, 
save  one  Tuscan,  were  natives  of  Bologna,  Ferrara,  or  Lom- 
bardy.     This  extraordinary  book,  much  to  the  distress  of  the 
Academy  della  Crusca,  was  printed  in  4to.  at  Bologna,  in 
1736.     In  1740  and  1741,  it  again  appeared,  together  with  a 
translation  made  by  some  of  the  original  authors,  from  the 
Tuscan  into  the  Bolognese  dialect,  and  accompanied  by  a 
glossary  of  Bolognese  words  :  in  like  manner  in  174?  it  was 
translated  into  the  Venetian  dialect,   and  published  with  a 
Venetian  glossary  attached.     So  that  not  only  as  a  popular 
story-book,  under  which  form  the  Bertoldo  in  prose  is  still 
sold  in  Italy,  but  as  a  satirical  epic,  this  story  is  spread  from 
one  end  of  the  land  to  the  other. 

From  these  Italian  versions,  the  story  has  been  transplanted 
to  modern  Greece,  retaining  the  names  exactly  as  in  Croce's 
book,  from  which  the  Romaic  versions  are  literal  trans- 
lations. At  what  time  this  took  place,  it  is  unimportant  to 
inquire;  the  copies  which  I  have  seen  are  of  late  date  (1804, 
1832,  etc.),  but  are  reprints  of  older  editions.  The  Bertoldo 
is  thus  entitled  :  — 


Havovpytai  v^Xorarat  MTreproXBov,  ets  ras  birotas 
evas  "^wptaTrjs  Travoujoyos,  Kal  o^vvos,  6  oiro'iov,  vvrepa  O.TTO  $i<t<f)0pa. 
7ra0?7juara,  £ia  TOV  iroXvv  KOI  O^VTUTOV  rov  vovv,  y/Yerat  (3tiffi\tKcs 
3vju/3oi;Xo4'  'A/m  £e  Kal  rj  ctatiriKr),  ret  yvwfJUKa,  Kal  at  Trapoifjuai  TOV 
avrov'  TroirjfJLo.  ^apieorarov,  <rvvre0tv  'IroXtori  irapa  lovXiov  Kcuo-ajoos 
raXXa  Krotze.  ev  ficveriy.,  wapa  NtKoXay  TXv/cct  Tip  e^  Iwav^tvwi'. 
1832. 

This  was  followed  by  Bertoldino,  M7re/DroX8ivo9.  A  very 
clear  proof  that  the  Romaic  version  is  a  translation  from 
the  Italian,  is  furnished  by  the  passage  which  corresponds  to 
that  already  cited,  and  a  very  glaring  blunder  committed  in 
the  rendering.  The  Romaic  version  has  :  — 


BERTOLDO.     MIIEPTOAAO2.  103 


(3.   ri   KO.VCI   6   Ilar^jO   crov,   //   Mrjrrjp  aov,   6   'A$eA0os    <rovt  /cat   // 

aov  ; 
MTT.   o  Harepas  /xov  a?ro  ptav  yvvaiKa  Katei  SUM.   K.r.X.  (p.  37.) 


Here  it  is  plain  that  the  translator  has  mistaken  the  danno 
of  the  original  for  donna,  and  construed  d"  un  danno  ne  fa 
duly  by  aTrb  filav  yvval/ca  /cdvei  Svco, 

I  have  now  brought,  with  such  limited  materials  as  I  pos- 
sessed, my  account  of  the  history  of  Salomon  and  Marcolf  to 
an  end.  Unhappily,  a  great  proportion  of  the  versions  and 
copies  mentioned  are  of  the  greatest  rarity,  and  only  to  be 
met  with  in  distant  libraries.  Yet  enough  appears  to  have 
been  said,  to  show  how  extremely  popular,  and  how  widely 
spread  this  dialogue  was  among  the  nations  of  Europe,  and 
therefore  in  some  respects  to  justify  the  attempt  to  recall  it 
to  the  notice  of  my  fellow-labourers  in  the  cause  of  antiquity, 
both  at  home  and  abroad.  I  have  established  such  a  chain 
of  evidence,  as  to  prove  that  under  one  form  or  other,  either 
as  a  solemn,  instructive  and  religious  dialogue,  or  as  a  hu- 
morous and  joyous  parody,  it  has  been  found  in  almost 
every  European  land,  and  in  almost  every  stage  of  our 
progressive  civilization.  Moreover,  I  desired  to  show  that, 
in  its  latter  character,  it  drew  into  its  compass  many  of 
those  proverbs  which  are  the  recorded  experience  and  the 
traditional  philosophy  of  every  people.  And  lastly,  I  have 
attempted  to  establish  the  independence  of  the  various  ver- 
sions, one  of  another,  and  hence  the  more  readily  to  dispose 
my  reader  to  contemplate  the  Anglo-Saxon  forms  of  the 
legend,  which  form  the  text-book  of  this  long  introduction, 
and  to  prevent  the  feeling  of  strangeness  and  surprise  at 
finding  them  so  like,  and  yet  at  the  same  time  so  entirely 
different  from,  the  Latin,  German  and  Italian  stories.  I 
am  myself  hardly  a  fair  judge  how  far  I  have  succeeded  in 
attaining  these  objects  ;  but  this  I  can  honestly  say,  that  I 
have  spared  no  pains,  and  shrunk  from  no  labour  in  the  pro- 
secution of  my  task  :  with  the  advantage  of  possessing  all 


104  SALOMON  AND  SATURN. 

that  the  knowledge  which  Von  der  Hagen  and  Mone,  brought 
to  bear  upon  the  subject,  had  enabled  them  to  collect,  I  have 
been  fortunately  in  a  situation  to  give  a  more  complete  ac- 
count of  the  origin  and  dispersion  of  the  tale,  than  is  to  be 
found  in  their  remarks  upon  it ;  and,  were  there  no  more  than 
this,  I  should  have  looked  upon  such  a  result  as  a  sufficient 
justification  to  myself  for  the  time  which  I  have  occupied  in 
my  researches,  and  the  labour  bestowed  upon  the  collection 
and  arrangement  of  my  materials. 


TRADITIONAL   CHARACTER  AND 
Vi<  PROVERBS  OF  SALOMON. 

I  HAVE  already  mentioned  all  the  immediate  references  to 
the  story  which  I  have  hitherto  detected  in  England ;  I  do 
not  doubt  that  there  are  others,  which  will  be  observed  by 
those  whose  objects  lead  them  to  a  close  study  of  the  middle 
period  of  our  language  and  literature.  With  the  exception 
of  the  quotation  from  Burton,  all  the  passages  seem  to  show 
acquaintance  merely  with  the  French  version.  But  there  is 
another  class  of  passages  which  deserve  notice,  inasmuch 
as  they  teach  us  in  what  light  the  Protagonist  in  these 
dialogues  is  to  be  considered.  During  the  middle  ages, 
Salomon  was  far  better  known  by  his  traditional  reputation, 
drawn  from  the  East,  as  the  lord  of  all  wisdom,  the  sovereign 
of  the  powers  of  the  invisible  world,  and  the  builder  of  the 
temple,  than  by  his  more  strictly  Biblical  character ;  or,  to 
speak  more  accurately,  a  traditional  character,  partly  founded 
upon  the  Biblical  history,  was  attributed  to  him.  To  say 
that  a  thing  was  the  work  of  Salomon,  was  to  express  its 


TRADITIONAL  CHARACTER  OF  SALOMON.  105 

magnificence,  and  the  great  skill  with  which  it  was  fabricated. 
The  French  poems  abound  in  such  passages,  one  or  two  of 
which  may  be  cited  here  from  M.  Michel's  notes  to  "  Weland 
le  forgeron,"  p.  80. 

1.  As  estries  s'apuia  del  tevre  Salemon.  (Fierabras.  MS.  Bibl.  Roy. 

Supp.  Fr.  180.  fol.  233.  b.) 

2.  En  mi  la  nef  trovat  un  lit 
dont  li  pecun  e  li  limun 
furent  al  overe  Salemon 
taillie's  a  or  et  a  trifoire 

de  cifres  et  de  blances  ivoire.     (Mar.  de  France.  1.  62.) 

3.  Quant  Godefrois  li  ber  fu  entre*s  el  donjon 

qui  estoit  paintures  de  I'uevre  Salemon.    (Chev.  au  Cygne.  MS. 
Bibl.  Roy.  Sup.  Fr.  640.  8.  fol.  49.  b.) 

4.  Li  dus  ot  un  capel  qui  nert  pas  de  coton ; 

entor  avoit  un  cercle  de  I'uevre  Salemon.     (Ibid.  fol.  56.  b.) 

5.  Et  laca  un  vert  elme  de  I'uevre  Salemon.     (Ibid.  fol.  182.) 

As  all  good  swords  were  the  work  of  W£land,  so  were 
especially  all  great  buildings  the  work  of  Salomon  :  Lydgate 

says  : — 

Where  is  now  Dauid,  the  most  worthy  kyng 
of  Juda  and  Israel,  most  famous  and  notable  ; 
and  where  is  Salomon  most  sufferayn  of  cunnyng, 
richest  of  byldyng,  of  tresour  incomparable  : 
fface  of  Absolon  most  fayre,  most  ameable  ; 
recken  up  echone,  ef  trewth  make  no  close, 
recken  up  Jonathas  of  frendshyp  immutable  : 
all  stond  on  chaunge  like  a  midsomer  rose. 

(MS.  Bibl.  Publ.  Hh.  4.  12.  fol.  87.) 

In  an  earlier  page  I  have  quoted  from  the  first  Morolf  a 
passage,  where  the  wisdom  of  Salomon  and  beauty  of  Ab- 
solon are  coupled  together.  Chaucer's  minor  poems  will 
supply  another  : — 

The  retour  Tullius,  gay  of  eloquence, 

and  Guide,  that  sheweth  craft  of  love  expres, 

with  habaundance  of  Salomon's  prudence, 


106  SALOMON  AND  SATURN. 

and  pulcritude  of  Absolon's  fairenesse, 
and  I  wer  possessed  with  Job's  gret  richesse, 
manly  as  Sampsone  my  persone  to  avaunce, 
yet  shuld  I  submit  me  in  your  remembraunce. 

Urry,  p.  553. 

To  which  last  a  complete  parallel  may  be  found  in  one  of  the 
Minnesingers.  (Vol.  2.  p.  233.) 

Hset  ich  des  kiiniges  Salomones  wisheit  ganz, 
and  Absolones  schcene  da  bi  sunder  schrantz, 
und  gewalt  des  richen  kiiniges  Davides, 
wsere  ich  noch  starker  danne  sih  was  Samson, 
kiinde  ich  viir  bringen  als  Horant  suezen  don, 
und  waere  gewaltig  alles  goltgesmides,  etc. 

W.  Grimm.  D.  H.  S.  p.  331. 

It  was  not  to  be  supposed  that  the  famous  judgement, 
however  sneered  at  in  the  German  Marcolf,  should  not  be- 
come a  fertile  source  of  traditions.  There  is  an  interesting 
instance  of  these  in  Barbazan's  Fabliaux  et  Contes,  vol.  2. 
p.  440,  with  the  title,  "Le  jugementde  Salomon."  In  this, 
two  princes  quarrel,  after  the  death  of  their  father,  respecting 
the  inheritance :  Salomon,  being  appealed  to,  orders  the 
father's  corse  to  be  fastened  to  an  upright  stake,  and  declares 
that  he  of  the  two  who  drives  his  spear  furthest  into  the  body, 
shall  be  right  heir.  The  elder  strikes  home,  but  the  younger, 
detesting  the  impiety,  prefers  losing  all  share  in  the  inheri- 
tance, to  mangling  the  corse  :  he  is  in  consequence,  by  con- 
sent of  all  the  barons,  put  in  possession  of  the  principality. 
The  fact  of  the  test  of  natural  affection  being  resorted  to,  to 
solve  the  difficulty,  no  doubt  caused  this  judgement  to  be 
attributed  to  Salomon ;  for  in  the  Gesta  Romanorum,  cap.  xlv. 
from  which  the  subject  was  probably  derived,  there  is  no 
mention  of  him  whatever,  and  the  decision  is  made  by  a  cer- 
tain wise  knight.  It  is  also  remarkable  that,  as  in  the  first 
Morolf,  Salomon  is  in  this  poem  Emperor  of  Germany,  and 


TRADITIONAL  CHARACTER  OF  SALOMON.  107 

the  claimants  are  princes  of  Saxony,  as  appears  from  the 
opening  lines  : — 

Doctriner  doit  les  autres  cui  Diex  science  done  : 
au  tens  que  Salemons  porta  primes  corone 
avint  une  aventure  d'un  prince  de  Saissone, 
c'on  doit  bien  raconter,  quar  bel  example  done. 

The  most  striking  evidence,  however,  of  Salomon's  cha- 
racter is  found  in  a  book  printed  at  Gouda,  by  Gerard  Leeu, 
in  1481,  with  the  title,  "  Lis  Christ!  et  Belial,  judicialiter 
coram  Salomone  judice  .  .  .  agitata,  super  spolio  et  violentia 
per  etindem  Christum  in  Inferno  commissis."  This  was 
reprinted  three  years  later,  with  the  title,  "  Jacobi  de  The- 
ramo  compendium  perbreve,"  etc,  and  has  since  frequently 
reappeared  under  various  names. 

It  is  probable  that  some  collection  of  Proverbs,  containing, 
among  other  things,  a  large  selection  from  the  Biblical  Pro- 
verbs, Ecclesiastes,  Wisdom  and  Ecclesiasticus,  was  current 
among  our  forefathers  ;  I  imagine  this  to  be  the  book  so  often 
cited  in  company  with  Cato,  Tully,  Plato  and  Seneca  ;  and 
that  something  of  this  nature  is  alluded  to  in  the  following 
lines  of  Beryn.  (Urry,  Chaucer,  p.  616.) 

For  he  can  all  langagis,  Greek,  Hebrew,  and  Latyne, 
Caldey,  Frenssh,  and  Lombard,  yee  know  well  fyne ; 
and  all  maner  that  men  in  bokis  write  ; 
in  poyse,  and  philosophic,  also  he  can  endite  : 
civile  and  canoune,  and  all  manner  lawis  ; 
Seneca,  and  Sydrack,  and  Salamon's  sawys  ; 
and  the  seven  sciences,  and  eke  law  of  arrays, 
experimentis,  and  pompery,  and  all  maner  charmys. 

It  is  indeed  possible  that  the  Biblical  books  may  alone  be 
alluded  to  here,  though,  as  I  shall  shortly  show,  it  is  by  no 
means  necessary.  The  author  of  that  noble  work,  Piers 
Plowman's  Vision,  himself  a  clergyman  well  acquainted  with 
the  Holy  Scriptures,  and  deeply  versed  also  in  such  moral 


108  SALOMON  AND  SATURN. 

works  as  his  contemporaries  had  to  read,  more  than  once 
quotes  as  Salomon's,  sayings  which  will  hardly  be  found  in 
his  works  :  thus  (Crowley's  2nd  Ed.  fol.  13.  a.  Passus  3.) — 

Salomon  the  sage 
a  sermon  he  made, 
for  [to]  amend  mayres, 
and  men  that  kepe  lawes, 
and  tolde  hem  this  teme 
that  I  tel  thinke  ; 
ignis  deuorabit  tabernacula  eorum  qui  libenter  accipiunt  munera. 

The  theme  is  no  doubt  a  Biblical  one,  being  found,  not  in 
Salomon,  but  in  Job,  xv.  34  :  what  makes  it  important  to  us 
is,  that  it  serves  to  show  how  readily  any  wise  saying  was 
fathered  upon  him,  at  whom  the  countries  marvelled  for  his 
songs,  and  proverbs,  and  parables,  and  interpretations. — 
Again,  Piers  Plowman,  fol.  17.  a. 

Se  what  Salomon  saith 

in  Sapientie  bokes, 

that  he  that  geueth  giftes 

the  victory  winneth, 

and  most  worship  hath  therwith 

as  holy  write  telleth. 

honorem  acquiret  qui  dat  munera. 

Chaucer's  tale  of  Melibseus  is  full  of  quotations  from  Salo- 
mon, though  not  always  from  the  Canonical  or  even  Apocry- 
phal books,  which  go  by  his  name  :  thus — 

Salomon  saieth,  that  right  as  moughthes  in  the  shepes  fleise 
anoieth  the  clothes,  and  the  smale  wormes  the  tre,  right  so  anoieth 
sorrowe  the  herte  of  man.  (Urry,  148.) 

For  Salomon  saith  ;  there  as  thou  maist  not  have  audience ;  en- 
force the  not  to  speke.  (148.) 

For  Salomon  saieth  :  that  right  as  the  herte  of  a  man  deliteth  in 
savoure  that  is  sote,  righte  so  the  counsaile  of  trewe  friendes  yeveth 
swetenesse  to  the  soule.  (150.) 

Salomon  saith,  take  no  counsaile  of  a  fole  :  for  he  woll  counsaile 
but  after  his  owne  lust  and  his  .affeccion.  (150.) 


TRADITIONAL  CHARACTER  OF  SALOMON.  109 

Salomon  saieth,  that  the  wordes  of  a  flatterer  is  a  snare  to  catch 
innocentis.  (151.) 

For  Salomon  saith,  ther  n'is  no  privite  there  as  reigneth  dronk- 
nesse.  (151.) 

And  Salomon  saieth  :  a  very  fole  is  he  that  of  all  hath  drede. 
(152.) 

For  Salomon  saieth,  that  the  doctrine  and  witte  of  a  man  is 
knowen  by  pacience.  (155.) 

And  the  same  Salomon  saith,  the  angrie  and  wrothefull  man 
maketh  noises,  and  the  pacient  man  attempreth,  and  stilleth  them. 
(155.) 

And  this  same  Salomon  saieth  afterwarde  :  that  by  the  sorrowfull 
visage  of  a  manne,  that  is  to  saye,  by  the  sorie  and  hevy  counte- 
naunce  of  a  manne,  the  fole  correcteth  and  amendeth  himselfe.  (157.) 

It  is  not  at  all  impossible  but  that  some  of  these  sayings 
are  formed  upon  proverbs  in  the  books  attributed  to  Salo- 
mon ;  as  the  first,  for  instance,  upon  Ecclesiasticus,  xix.  3 ; 
the  third,  upon  xxxvii.  8  ;  and  even  the  last  cited  passage  of 
Piers  Plowman  upon  x.  19,  as  upon  xi.  29,  the  following 
lines  from  the  Coke's  Prologue  :  (Uny,  p.  34.) — 

Wei  seide  Salomon  in  his  language, 
ne  bring  not  evry  man  into  thyn  hous  ; 
for  herbouring  by  night  is  perillouse. 

Or  again,  as  in  Lydgate.   (MS.  Bibl.  Publ.  Hh.  4,  12.  fol. 

84.  b.)— 

Greitest  of  virtues  is  humilite 

as  Salomon  sayth,  son  of  Sapience. 

But  to  come  more  decisively  to  the  point,  there  are  pro- 
verbs quoted  under  the  name  of  this  prince  which  are  not 
found  in  the  Bible  at  all,  and  which  bear  no  resemblance  to 
anything  found  there:  thus  in  Tristan,  1.  1425.  (Michel, 
Ed.  1.  p.  72.)— 

Salemon  dit,  que  droicturiers 
que  ses  amis  sont  ses  levriers. 


110  SALOMON  AND  SATURN. 

Again,  Tristan,  1.  36.  (Vol.  i.  p.  5.) 

Sire,  moult  dit  voir  Salemon, 
qui  de  forches  traient  larron, 
ja  pus  ne  l'amero[n]t  nul  jor. 

which  though  very  unbiblical  is  completely  Teutonic,  and 
of  wide  dispersion  :  in  the  Castoiement,  etc.  (Barbazan,  2. 
p.  49,)  it  occurs  thus  : — 

Quar  Ton  sielt  dire  en  reprovier, 
qui  le  pendu  despendera, 
desur  son  col  le  fais  cherra. 

And  in  the  same  work  (2,  p.  73)  : — 

Quar  qui  le  pendu  despendra 
le  fais  desur  son  col  cherra. 

In  the  first  volume  and  sixty-fifth  page  of  Barbazan 's  work, 
it  appears  thus  : — 

Raembez  de  forches  larron, 
quand  il  a  fait  sa  mesprison, 
james  jor  ne  vous  amera. 

This  agrees  in  feeling  and  form  with  the  Proverb  as  found  iij 
the  MS.  C.  C.  C.  fol.  255  :— 

Larroun  ne  amera  qi  lui  reynt  de  fourches. 

In  Graffs  Diutiska,  i.  p.  323,  there  are  a  few  poetical  Old 
German  Proverbs  :  among  them, — 

Wer  von  dem  galgen  loset  den  diep, 
dem  wert  er  selten  i£mer  Hep. 

The  same  feeling,  though  not  quite  in  the  same  words,  is 
found  in  Reinhart  Fuchs3  1.  215?.  (Grimm,  Ed.  p.  100.) : — 

Ez  ist  ouch  noch  also  getan, 
swer  hilfet  ungetriuwem  man 

t 

daz  er  sine  n6t  ubrwindet. 

daz  er  doch  an  im  vindet 

valschez  ;  des  ban  wir  gnuoc  gesehen, 

und  muoz  ouch  dicke  alsam  geschehen. 


TRADITIONAL  CHARACTER  OF  SALOMON.  Ill 

Griiter,  on  the  contrary,  put  it  still  more  strongly,  (p.  80, 
Prov.  Alem.) — 

Wer  einen  vom  galgen  erlost,  der  henckt  ihn  zu  lohn  gern  dran. 

In  the  so-called  Prouerbes  of  Lydgate  I  find  (Ed.  W.  de 
Worde.  Bibl.  Publ.  A.  b.  4.  58.)— 

Who  saueth  a  thefe  whan  the  rope  is  knet 

abovte  his  necke,  as  olde  clerkes  wryte, 

with  some  fals  torne  ]?e  brybour  wyll  hym  quyte. 

To  wind  up  all,  Ray,  p.  161,  gives  the  proverb  as  an  Eng- 
lish one  : — 

Save  a  thief  from  the  gallows,  and  he  '11  be  the  first  shall  cut 
your  throat. 

and  adds,  Ital.  Gall. — 

Dispiccha  1'impicchato,  che  impicchera  poi  te. 
Ostez  un  vilain  du  gibet,  il  vous  y  mettra. 

Meidinger,  Diet.  Compar.  p.  581,  Prov.  Island,  has — 
Frelsathu  thiofinn  fra  galganum,  hann  launar  ther  illu. 

Adagia,  etc.  p.  11  : — 

Save  a  thiefe  from  the  gallowes,  and  he  will  helpe  to  hang 
thee. 

And  lastly,  Massing.  Virg.  Mart.  Act  ii.  sc.  3  : — 

She  saved  us  from  the  gallows,  and  only  to  keep  one  proverb 
from  breaking  his  neck,  we  '11  hang  her. 

In  HowelPs  English  Proverbs,  p.  17,  there  is  the  follow- 
ing one,  which  bears  upon  the  subject  of  these  remarks  : — 

My  friend,  keep  money  in  thy  purse  ;  't  is  one  of  Solomon's 
Proverbs,  said  one ;  another  answering  that  he  thought  'twas 
not  there ;  if  it  be  not,  replied  Kitt  Lancaster,  it  should  have 
been,  for  it  is  as  good  as  any  he  hath. 


112  SALOMON  AND  SATURN. 

In  the  Morolf  as  well  as  the  Marcolfus,  two  proverbs  are 
put  into  Salomon's  mouth,  which  are  elsewhere  quoted  as 
common  proverbial  sayings,  and  are  nowise  Biblical.  The 
first  is  A.  57.  B.  48.  which  stands  thus  in  Howell's  British 
Proverbs,  p.  19  : — 

Llawer  un  a  ddwg  newyn  ag  er  hynny  gwraig  a  fynn.    Many 
one  leads  a  hungry  life,  and  yet  must  needs  wed  a  wife. 

The  second  is  B.  79,  which  in  the  same  collection,  p.  31. 
is  thus  given  : — 

Fob  llwybr  mewn  Ceunant,  yr  un  Fordd  a  redant.     Each 
path  in  a  dingle,  run  one  way  to  mingle. 

Among  other  evidences  of  Salomon's  traditional  character, 
may  be  mentioned  the  Books  of  Magic  current  under  his 
name  in  the  fourteenth  century,  and  which  are  founded  upon 
the  stories  of  his  seal,  so  celebrated  in  the  East.  But  this 
passed  over  even  to  the  Alchymists ;  and  the  Rosicrucians, 
not  less  than  the  Freemasons  of  those  ages,  assisted  in 
spreading  the  feeling.  I  shall  notice  but  one  more  instance 
of  this  character  attributed  to  Salomon.  It  is  an  early  printed 
collection  of  Italian  proverbs,  with  the  following  title  : — 
Opera  nuova  di  Prouerbii  di  Salomone,  sententiosi,  e  vtili 
ad  ciascuna  persona. — Nouamente  stampata.  12mo,  undated. 
The  following  are  extracts  : — 

1.  Hor  nota  dolce  socio 
se  cerchi  fugir  locio 
cagion  dalchun  difetto 

2.  Pero  farai  concetto 
dusar  Ihumanitade 

cha  horn  prudente  acade 
saper  tenersi  in  freno 

3.  El  corretto  veneno 
non  fa  di  molto  danno 
talhora  a  seder  stanno 
color  che  fan  gran  fatti 


OTHER  COMPOSITIONS  OF  THE  SAME  NATURE.       113 

4.  E  molti  si  fan  matti 
che  van  pellando  altrui 
ma  sauio  sia  colui 

chal  suo  ceruello  a  segno 

5.  Chi  stima  laltrui  sdegno 
non  ha  poco  vedere 
assai  gioua  sapere 

vsar  i  bon  costumi 

6.  Tal  fa  di  molti  lumi 
che  vede  poco  auanti 
o  quante  sante  e  santi 
si  chiamano  ai  bisogni. 

7 .  Color  dan  fede  a  sogni 
che  studiano  in  mattheo 
el  non  e  in  tutto  reo 
chi  pecca  e  si  se  menda. 

8.  Sai  chi  li  a  gran  facenda 
che  piglia  a  molti  impacci 
chi  vol  scampar  da  lacci 
si  fuga  i  cacciatori. 

#  #  *  # 


TRADITIONAL  CHARACTER  OF  MAR- 

COLFUS. 

THE  traditional  character  of  Salomon  has  been  established 
sufficiently  in  the  last  chapter,  and  we  can  now  proceed  to 
that  of  his  competitor  :  before  we  do  this,  however,  it  may  be 
desirable  to  say  a  few  words  on  the  nature  of  the  struggle  in 
which  he  is  the  protagonist,  and  its  Northern  character,  which 
has  hitherto  been  left  untouched. 

It  appears  from  the  poems,  sagas  and  even  popular  tradi- 
tions of  Scandinavia  and  other  parts  of  Germanic  Europe, 
that  trials  of  wit  and  wisdom  were  scarcely  less  common  than 

SALOM.  I 


114  SALOMON  AND  SATURN. 

trials  of  strength  and  skill  in  arms,  among  our  forefathers. 
Many  tales  survive  from  which  we  may  gather  that  strangers 
were  usually  invited  to  enter  into  such  contests,  upon  their 
arrival  in  foreign  courts.  Frequently  these  skirmishes  of 
readiness  and  knowledge  degenerate  into  mere  cases  of  mutual 
vituperation  ;  but  they  often  had  important  results ;  rarely 
were  they  undertaken  before  a  pledge  had  been  deposited  on 
either  side,  and  the  victor  in  the  strife  of  tongues  carried  off 
the  stake  as  his  prize.  So  in  the  story  above  quoted  from 
Josephus,  of  Salomon  and  Abdimus,  large  sums  depended 
upon  the  solution  of  the  problems.  But  in  the  North,  as  in 
the  East,  life  itself  is  reported  to  have  been  sometimes  set  to 
wed  :  the  tales  of  Appollonius  of  Tyre*  and  Kalaf  are  fami- 
liar. In  the  fifth  book  of  Saxo  Grammaticus,  Hist.  Dan. 
(Ed.  Steph.  p.  68),  we  find : — 

Uxor  Colonis  erat  Gotwara,  quse  eximise  procacltatis  facundia 
quantumlibet  disertos  et  loquaces  enervare  solebat. 

Incensed  by  the  slaughter  of  her  sons,  and  in  hopes  of 
avenging  them,  she  challenges  Eric  to  a  struggle  of  this  kind. 

Igitur  Gotwara  consumptse  infeliciter  sobolis  exitio  moesta,  simul- 
que  earn  ulcisci  avida,  pronuntiat  adversus  Ericum  altercandi  colli- 
bitum  sibi  fore  certamen,  ita  ut  ipsa  torquem  magni  ponderis,  ille 
vitam  in  pignore  poneret,  aut  aurum  vincendo,  aut  lethum  succum- 
bendo  laturus.  (Sax.  Gr.  p.  78.) 

The  words  made  us"e  of  on  either  side  will  not  repay  peru- 
sal. Suffice  it  that  Eric,  whom  his  stepmother  had  made  the 
wisest  of  men  by  giving  him  magical  drinks  f,  vanquished  his 

*  See  Marcus  Velser's  Latin,  or  Mr.  Thorpe's  Anglo-Saxon,  version  of 
this  tale,  the  foundation  of  Shakspeare's  Pericles. 

•f  The  story  of  the  wizard  Michael  Scott  has  familiarized  us  with  the 
means  by  which  supernatural  knowledge  was  attained.  A  few  remarks 
upon  the  belief  of  our  forefathers  in  this  respect  will  not  be  useless,  inas- 
much as  they  illustrate  the  following  passage  in  the  Latin  Salomon  and 
Marcolf.  The  king  demands,  "  Unde  tibi  versutia  hsec  venit?  Marcolfus 
respondit :  Tempore  David  patris  tui,  cum  essem  infantulus  medici  patris 
tui,  quodam  die  pro  agendis  medicinis  unum  vulturem  acceperunt :  et  cum 
singula  membra  necessitatibus  expendissent,  Betsabea,  mater  tua,  cor  illius 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.          115 

opponent  and  secured  the  gold.  The  Wafbrudnii  Mai,  a 
poem  of  the  earlier  Eclda,  represents  Odin,  under  the  name 
of  Gangradr,  visiting  the  wisest,  strongest  and  most  danger- 
ous of  the  giants.  Whichever  fails  in  the  contest  of  know- 

accepit,  et  super  crustam  ponens,  in  igne  assavit,  ac  tibi  comedere  dedit, 
mihique  qui  tune  in  coquina  eram,  crustam  post  caput  proiecit.  Ego  vero 
crustam  [corde]  vulturis  perfusam  comedi,  et  inde,  ut  spero,  versutia  mea 
venit,  sicut  et  tibi  pro  cordis  comestione  sapientia. — SAL.  Sic  me  Deus  ad- 
juvet,  in  Gabbatha  mihi  apparuit  Deus,  et  replevit  me  sapientia. — MARC. 
Talis  dicitur  esse  sapiens,  qui  seipsum  habet  pro  stulto,"  etc.  The  hearts 
of  all  birds,  serpents  and  of  many  animals  were  supposed  capable  of  com- 
municating this  wisdom.  In  the  North,  it  particularly  consisted  in  under- 
standing the  language  of  birds.  When  Sigurdr  has  slain  Fafnir,  and  is 
roasting  his  heart  for  Reginn,  he  tastes  it  and  becomes  endowed  with  this 
faculty.  The  Edd.  Seem.  vol.  i.  pp.  180,  181,  says,  "Sigurdr  tok  Fafnis 
hiarta  ok  steikti  a  teini.  En  er  han  hugdi  at  fullsteikt  veri,  ok  freyddi 
sveitinn  or  hiartano.  pa  tok  han  a  fingri  sinom  ok  skynia  >i  hvart  fullsteikt 
veri.  Han  brann  ok  bra  fingrinom  i  monn  ser,  en  er  hiartblo)>  Fafnis  kom 
a  tv'ngo  honom  skildi  han  fuglsrod.  Han  heyrjn  at  igdor  klavkoj>o  a  hri- 
sinom."  Sigurd~qu.  Fafn.  ii.  /3.  xxxi.  etc.  When  later  still,  he  cuts  off 
Reginn's  head,  eats  Fafnir's  heart,  and  drinks  the  blood  of  both,  he  again 
hears  the  swallows  speak  ;  p.  184  :  "  SigurJ>r  hio  havfv)>  af  Regin  :  ok  J>a  at 
han  Fafnis  hiarta,  ok  drack  blob  >eirra  beggia  Regins  ok  Fafnis,  J>a  heyrjn 
SigvrJ?r  hwar  igdvr  maelto."  Gudrun  partook  of  Fafnir's  heart,  and  she 
understood  the  talk  of  birds  :  "  }>at  er  savgn  manna,  at  Gudrun  hefdi  eti>  af 
Fafnis  hiarta,  ok  hoe  skildi  J>vi  fugls  ravdd."  Gudr.-qu.  I.  introd.  In  the 
fairy-tale  of  "The  White  Serpent"  the  king  gains  all  his  wisdom  by  feed- 
ing on  snake-flesh,  and  when  his  curious  servant  tastes  it,  he  obtains  the 
power  of  understanding  the  language  of  animals,  birds,  etc.  The  Fairy 
Ring,  by  J.  E.  Taylor,  1846.  The  moment  when  Odin  became  inspired 
with  the  profound  wisdom  which  enabled  him  to  invent  the  Hvgrunar 
(Runes  which  make  men  dear  to  their  companions),  was  that  in  which  he 
drank  the  blood  which  fell  from  Heiddropner's  head.  Brynh.-qu.  i.  13. 
Edd.  Soem.  vol.  i.  p.  199- 

pser  of  hvgdi  Hroptr 

af  }>eim  legi 

er  lekij?  hafdi 

or  havfi  Heiddravpnis 

ok  or  horui  Hoddropnis. 

In  the  fourteenth  and  following  stanzas  the  cut-off  head  of  the  giant  Mimer 
is  said  to  have  revealed  these  runes  to  Odin,  which  in  some  degree  reminds 
us  of  the  head  of  the  physician  in  the  Arabian  Nights.  It  can  hardly  be 
doubted,  that  the  tale  of  the  lion  whom  Reynard  cheats  of  the  stag's  heart 
is  connected  with  this  superstition.  See  Grimm.  Reinh.  Introd.  48,49,  52. 

I  2 


116  SALOMON  AND  SATURN. 

ledge  must  lose  his  life  :  questions  upon  recondite  points  of 
Norse  mythology  are  mutually  put  and  answered,  till  at 
length,  when  desired  to  say  "  what  were  the  words  that  Odin 
spake  in  Baldur's  ear  when  he  laid  him  upon  the  funeral 

So  again,  the  fox  wishes  to  eat  the  cricket,  in  order  that  he  may  obtain  the 
gift  of  song.  Reinh.  p.  125.  The  account  of  Eric,  alluded  to  in  the  text,  is 
as  follows : — "  Mittitur  deinde  Rollerus  a  patre  cognoscendi  causa  dorai 
interim  acta.  Is  ut  maternum  fumare  tugurium  vidit,  foris  accedens  par- 
vulumque  foramen  furtiva  luminis  applicatione  trajiciens,  introspecta  sede, 
animadvertit  matrem  informi  cacabo  coctilia  pulmenta  versantem.  Sus- 
pexit  prseterea  tres  colubras  superne  tenui  reste  depensas,  ex  quarum  ore 
proflua  tabes  guttatim  humorem  epulo  ministrabat.  Duae  quippe  colore 
picese  erant,  tertia  squamis  albida  videbatur  reliquis  modico  eminentius 
pensa.  Hsec  nexum  in  cauda  gestabat,  quum  cseterae  immisso  ventri  funi- 
culo  tenerentur.  Ille  rem  maleficio  cousentanearn  ratus,  silentio  quod 
viderat  pressit,  ne  matrem  veneficii  ream  astruere  putaretur.  Ignorabat 
enim  innocuam  anguium  extitisse  naturam,  nescius  quantum  illo  vigoris 
epulo  pararetur.  Supervenientes  deinde  Regnerus  et  Ericus,  ut  fumidam 
aspexere  casam,  ingressi  discubitum  petivere.  Quibus  ad  mensam  sitis 
Craca  privigno  filioque  una  cibum  capturis,  catillum  discoloris  dapis  ad- 
movit.  Pars  quippe  picea,  sed  croceis  guttis  interlita,  pars  albida  vide- 
batur :  quippe  pro  varia  serpentum  specie,  geminus  pultem  color  infecerat. 
Cujus  quum  solam  uterque  particulam  delibasset,  Ericus  non  ex  colorum 
habitu,  sed  interni  vigoris  effectu  epulas  eestimans,  nigrantem  dapis  partem, 
sed  succo  potiore  confectam,  catino  quam  celerrime  verso,  ad  se  transtulit, 
albidamque  sibi  admotam  prius  Roilero  applicans,  coenam  felicius  gessit. 
Et  ne  mutationis  industria  notaretur,  taliter,  inquit,  sestuante  freto,  puppim 
in  proram  referri  solitam.  Nee  tenue  viri  ingenium  fuit,  industrii  operis 
dissimulationem  a  navigii  consuetudine  mutuantis.  Ericus  itaque,  fausta 
jam  dape  refectus,  interna  ipsius  opera  ad  summum  humanse  sapientise 
pondus  evasit.  Quippe  epuli  vigor,  supra  quam  credi  poterat,  omnium  illi 
scientiarum  copiam  ingeneravit,  ita  ut  etiam  ferinarum  pecudaliumque 
vocum  interpretatione  calleret.  Neque  enim  solum  humanarum  rerum 
peritissimus  erat,  verumetiam  sensuales  brutorum  sonos  ad  certarum  affec- 
tionum  intelligentiarn  referebat.  Prseter  ea  tarn  comis  atque  ornati  eloquii 
erat,  ut  quicquid  disserere  cuperet,  continue  proverbiorum  lepore  poliret :" 
p.  72.  Baldur,  Odin's  son,  owed  his  strength  and  beauty  to  food  prepared 
from  the  scum  of  three  serpents.  Saxo,  Bk.  iii.  (Ed.  Steph.  p.  43.)  But, 
like  many  others,  this  superstition  was  not  confined  to  the  races  of  the 
North.  Stephanius,  in  his  Notse  uberiores  in  lib.  v.  Saxon.  Grammat. 
p.  113,  says,  "  Plinius  lib.  x.  nat.  hist,  c  49,  et  lib.  xxxix.  c.  4,  auctor  est, 
tradidisse  Democritum,  facultatem  intelligendi  avium  voces,  comparari  esu 
certi  anguium  generis.  Philostratus  quoque  lib.  iii.  de  vita  Apollonii 
Thyanei  scribit,  incolas  Bacarae,  Indorum  urbis,  jactare,  eum  qui  cor  et 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.          117 

pyre/'  Wafyrudnir  recognizes  the  King  of  Gods  and  men, 

confesses   his   ignorance   and    submits    to   his    fate.     Edd. 

Scemund.  I.  1.  etc.    The  terms  of  the  contest  are  thus  stated 

in  the  seventh  stanza  : — 

Hvat  er  fat  manna  What  man  is  it 

er  f  mihom  sal  who  in  my  hall 

verpomc  orj>i  a  ?  addresses  me  with  words  ? 

Vt  J?v  ne  comer  Thou  comest  not  out 

orom  haullom  ofra  again  from  our  halls  [two ! 

nema  \ v  inn  snotrari  ser.  unless  thou  be  the  wiser  of  the 

Again,  in  the  nineteenth  stanza,  Wafyrudnir  says  : — 

Frofer  ertv  nv  gestr,  Wise  now  art  thou,  my  guest ! 

far  )>v  a  becc  iotvns,  Go  to  the  giant's  bench, 

oc  melomc  fsessi  saman.  and  sitting  together,  let  us  talk, 

havfpi  vejna  We  will  bet  our  heads 

vi]>  scolom  havllo  f  in  the  hall, 

gestr,  vm  gedspeki.  Oh  guest,  upon  our  wisdom ! 

And  lastly,  in  the  fifty- fifth  stanza,  the  giant  thus  alludes 
to  the  result  which  is  to  be  fatal  to  himself : — 
Ey  mannz  fat  veit  No  man  knoweth  that, 

hvat  }>v  f  ardaga  what  thou  in  days  of  yore 

sagder  i  eyra  syni.  saidst  in  the  ear  of  thy  son ! 

Feigom  mvnni :  I  prophesy  my  death ; 

maelta  ic  mma  forna  stafi  I  spake  my  ancient  lore 

oc  vm  ragna  rave.  and  of  the  twilight  of  the  Gods  ! 

Nu  ec  vi]>  Ofinn  deildac  Now  have  I  shared  with  Odin 

mma  orfspeki.  my  craft  of  words. 

Jrv  ert  £e  vfsastr  vera.  Thou  art  ever  the  wisest  of  men  ! 

epar  draconis  comedisset,  omnium  animalium  conceptus  et  voces  intellec- 
turum.  Quod  ipsum  de  Arabibus  scribit,  1.  i.  ejusdem  operis."  To  the 
last  of  these  authorities  Panurge  probably  alludes,  when  he  says,  "  Why 

the  devil  didst  thou  not  counsel  me to  eat  of  the  liver  or  milt  of  some 

dragon  ?  To  the  end  that  by  those  means  I  might,  at  the  chanting  and 
chirping  of  swans  and  other  fowls,  understand  the  substance  of  my  future 
lot  and  destiny,  as  did  of  old  the  Arabians  in  the  country  of  Mesopotamia." 
Rabel.  iii.  c.  25  (Urqh.  i.  p.  423).  In  general,  our  forefathers  attributed 
the  utmost  power  to  draughts  distilled  from  various  simples  and  from  cer- 
tain parts  of  animals.  Gudrun's  mother  gave  Sigurdr  a  drink  which  had 
the  effect  of  causing  him  to  forget  Brynhildr,  and  turn  his  affections  to 
her  own  beautiful  daughter.  A  Saxon  homily  against  witchcraft  especially 
condemns  philtres.  MS.  BibL  Publ,  Cantab.  I.  i.  1.  33.  fol.  393,  etc. 


118  SALOMON  AND  SATURN. 

Other  poems  of  the  Edda  have  a  similar  character.  Of 
these  the  Harbarz  lioj?,  or  Fliting  between  Odin  and  Thorr, 
may  particularly  be  mentioned,  as  answering,  in  its  abusive 
nature,  to  the  German  and  Latin  versions  of  the  Salomon 
and  Marcolf.  Edda  Seem.  I.  p.  91.  Other  instances  of  such 
contests  are  to  be  found  in  the  flyting  of  Grep  and  Eric, 
Saxo,  p.  76,  Frotho  and  Eric,  p.  77 ;  of  HrimgerJ?r  and  Atli, 
ffelg.-qu.-ffad.  20,  etc.  ;  of  Sinfiotli  and  Gu];mundr,  Helg.- 
qu.-Hund.  I.  30,  etc. ;  and  lastly,  of  HunferS  and  Be6wulf, 
1.  996,  etc.  of  the  poem. 

Since  dialogues  of  this  description  were  common  in  the 
North  of  Europe  previously  to  the  introduction  of  Christi- 
anity, it  is  probable  that  even  a  southern  or  eastern  tale, 
which  came  well  recommended,  would  meet  with  a  ready  re- 
ception, and  become  as  it  were  naturalized  among  us.  The 
enigmatical  struggle  of  Salomon  and  Abdimus,  or  Salomon 
and  Hiram,  would  soon  accommodate  itself,  at  least  as  far 
as  the  form  was  concerned,  to  previous  dialogues  between 
Woden  and  the  giants,  especially  as  the  subject-matter  was 
alike  in  both.  Still,  very  considerable  difficulty  lies  in  the 
way  of  the  investigation,  when  we  attempt  to  account  for  the 
identity  of  Saturnus  and  Marcolfus,  and  to  give  a  reasonable 
explanation  of  even  these  names.  There  cannot,  I  think,  be 
any  doubt  of  their  identity  ;  though  the  early  period  at  which 
Marcolfus  was  adopted  instead  of  Saturnus  in  every  place 
but  England,  is  remarkable,  and  adds  to  the  obscurity  of  the 
whole  subject.  Nevertheless  the  name  of  Marculf  does  occur 
even  in  the  Anglo-Saxon  version  :  Saturn  is  said  to  have 
widely  wandered,  and  visited  "  the  treasure-halls  of  the 
Medes,  the  land  of  Marculf,  the  realm  of  Saul,"  etc.  Now 
Marculf  (Mearcwulf,  the  wolf  of  the  Marches  or  Boundary- 
land)  is  certainly  a  Teutonic  name,  and  not  an  eastern  one 
at  all ;  while  Saturnus  seems  as  little  to  be  a  northern  one. 
There  are  some  peculiar  circumstances,  however,  which  serve 
to  show  that  an  eastern  element  might  possibly  lurk  in  the 
one,  and  a  northern  element  in  the  other  form. 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.          119 

A  passage  of  some  interest  occurs  in  the  Cott.  MS.  Cal. 
A.  iii.  fol.  4,  to  the  ensuing  effect : — 

"  Ante  diem  judicii  soluetur  Sathanas  de  custodia  sua,  et  exibit 
ad  seducendas  naciones  quse  sunt  in  quatuor  angulis  terrse,  Gog  et 
Magog :  quorum  interpretationem  nominum  esse  comperimus,  Gog 
tectum,  Magog  detectum. .  . .  sunt  enim  xxii  regna  ad  ubera  Aquilonis 
de  eadem  gente  nefandissima.  Hethicus  uero  Cosmographus  dicit 
Gog  et  Magog  pluribus  insulis  uel  litoribus  usque  Euxinum  maris 
sinum  inclusos  in  Biritheis  montibus  et  Taracontis  insulis,  contra 
ubera  Aquilonis.  Gens  est  ignominiosa  et  incognita,  monstruosa, 
idolatra,  fornicaria,  in  cunctis  stupris  et  lupanaribus,  truculenta, 
unde  et  nomen  accepit.  Comedunt  universa  abhominalia  et  abortiua, 
hominum  iuuenum  carnes,  iumentorumque  et  ursorum,  uulturum  et 
coradriorum  ac  miluorum,  bubonum  et  bisontium,  canum  et  similium. 
Statura  deformi,  nunquam  loti  aqua ;  vinum  penitus  ignorant,  sale 
nunquam  utuntur,  frumento  nullatenus.  Diem  festum  non  habent, 
nisi  quod  mense  Augusto  mediante  colunt  Saturnum  , . . .  et  in  ipso 
mense  Augusto  congregauerunt  ad  unam  cateruam  generationem. 
cunctam  seminis  sui,  in  insula  maiori  maris  oceani  Taraconta,  fece- 
runtque  aceruum  lapidum  magnurn  ac  bitumine  conglutinatum,  aedi- 
ficantes  pilas  prsegrandes  mirae  magnitudinis,  et  cloacas  subter 
marmore  constructas  et  piramidem  fortem  et  glutinatam.  Appetta- 
uerunt  lingud  sud  Morcholon,  id  est  stellam  Deorum,  quod  derivato 
nomine  Saturnum  appellant." 

Through  all  the  inconsistency  and  confusion  of  this  ac- 
count, I  think  I  recognize  a  vague  and  indistinct  description 
of  our  Gothic  forefathers  in  their  settlements  upon  the  shores 
of  the  Black  Sea;  and  if  this  be  so,  it  is  possible  that  in 
Saturnus  there  may  lurk  some  reference  to  the  Gothic  word 
Stairnd,  a  star.  In  what  oriental  language  Morcholon  could 
mean  stellam  deorum  passes  my  means  of  investigation*, 
but  there  seems,  as  far  as  mere  form  goes,  some  resemblance 
to  the  Markolis  mentioned  in  pp.  8  and  9. 

I  have  sometimes,  but  hesitatingly,  contemplated  the  pos- 

*  The  late  Dr.  F.  Rosen,  whose  opinion  is  entitled  to  the  highest  con- 
sideration, told  me  that  he  could  not  suggest  any  oriental  tongue  in  which 
the  meaning  here  given  to  Morcholon  could  be  justified.  He  thought  that 
in  Syriac  it  might  mean  "  Deus  omnium/'  the  universal  God. 


120  SALOMON  AND  SATURN. 

sibility  of  these  assertions  having  sprung  out  of  some  ill-read 
or  ill-understood  passage  of  Lactantius,  Minucius  Felix,  or 
some  other  ancient  theologian  ;  for  in  these  authors  Milcom, 
Malcol  and  Moloch  are  synonyms  for  Saturn,  probably  in 
relation  to  the  sacrifice  of  infants  offered  to  him  ;  as  Minucius 
says,  "  Merito  Saturno  in  nonnullis  Africae  partibus,  infantes 
immolabantur ;"  and  Lactantius  clearly  believes  the  Cartha- 
ginian Saturn  to  be  not  only  this  Phoenician  Milcol,  but  even 
the  patriarch  Israel  himself.  See  Selden's  Syntagma  de  D'iis 
Syris,  and  H.  More,  Myst.  of  Godliness,  Bk.  iii.  c.  15. 

Whatever  may  be  the  case  with  respect  to  this  part  of  the 
subject,  it  seems  impossible  to  avoid  the  admission  of  some 
god  in  the  northern  mythology,  who  is  represented  by  the 
name  Saturn,  in  the  "  interpretatio  Rom  ana/'  by  which  words 
Tacitus  intends  to  express  the  Roman  custom  of  giving  such 
Latin  appellations  to  the  German  or  Gallic  deities  as  seemed 
most  nearly  to  answer  to  their  peculiar  attributes  :  hence 
Woden  became  Mercury,  Dor  (Dunor)  Jupiter,  Tiw  Mars, 
etc.  Still  Tacitus  is  perfectly  well  aware  that  among  the 
Germans  Mercurius  is  a  greater  god  than  Jupiter. 

It  is  true  that  neither  Caesar,  Tacitus,  Pliny,  Procopius, 
nor  indeed  any  classical  author  mentions  Saturnus  among 
the  Teutonic  gods ;  but  this  cannot  be  taken  as  evidence  that 
there  was  no  such  god  :  if  non- mention  alone  sufficed  to 
deprive  our  ancient  deities  of  their  rank,  we  must  unpeople 
the  Teutonic  Osgeard,  and  retain  four  or  five  only  of  the 
principal  mythological  persons.  On  the  other  hand,  our 
native  authors  have  continually  named  Saturn  as  one  of  our 
gods.  Gregory  of  Tours  (ii.  29)  states  that  the  objects  of 
Chlodowich's  worship  were  Saturnus,  Jupiter,  Mars  and  Mer- 
curius. An  Anglo-Saxon  poetical  homily,  bearing  the  title 
"  De  Falsis  Diis,"  contains  the  following  passage  :  — 

Git  8a  fca  h&ftenan  noldon  Yet  would  not  the  heathen 

beon  gehealdene  be  contented 

on  sw£  feawum  godum  ;  with  so  few  gods ; 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.        121 


ac  fengon  to  wurftigenne 

mislfce  entas 

and  men  him  to  godum 

8a  8e  mihtige  wderon 

on  woruldlfcum  gefuncSum, 

and  egefulle  on  life, 

Seah  8e  hfleofodon  fullice.      10 

An  man  wses  eardigende 

on  8am  iglande  Greta, 

Saturnus  gehaten, 

swyolfc  3  wselhredw, 

swa  Sset  he  abat  his  suna 

t>a  Sa  hf  geborene  w^ron, 

and  unfsederlice  macode 

heora  fldesc  him  to  msete. 

He  l&fde  swa  Seah 

2enne  to  life,  20 

Seah  $e  he  abfte 

his  gebroftra  on  2er ; 

se  wses  Jouis  gehaten 

hetol  •j  frymlfc  : 

he  afligde  his  faeder 

of  Sam  foresaedan  iglande, 

and  wolde  hine  acwellan 

gif  he  him  come  to. 

Se  Jouis  wses  swa  gal  £set  he 

on  his  swustor  gewffede,          30 

seo  wses  gehaten  Juno, 

switte  healfc  gyden. 

Heora  gedohtra  w^eron 

Diana  ^j  Uenus*, 

Sa  forlseg  se  fseder 

fullfce  butu, 

and  manega  his  magan 

manlice  forwemde. 

Das  manfullan  men  w£eron 

Sa  m^erostan  godas  40 

t>e  Sa  h^eSenan  wurtSodon 


but  they  began  to  worship 

various  giants, 

and  men  for  their  gods 

which  were  mighty 

in  worldly  dignity, 

and  terrible  in  life, 

although  foully  they  lived. 

One  man  was  dwelling 

in  the  island  Crete, 

named  Saturn, 

powerful  and  ferocious, 

so  that  he  eat  his  children 

when  they  were  born, 

and  unfatherlike  made 

their  flesh  his  food. 

He  left  nevertheless 

one  alive,      ; 

although  he  had  devoured 

his  brothers  before ; 

he  was  called  Jove, 

hostile  and  mighty ; 

he  expelled  his  father 

from  the  aforesaid  island, 

and  would  have  slain  him 

could  he  have  come  to  him. 

This  Jove  was  so  lascivious 

that  he  married  his  sister, 

who  was  named  Juno, 

a  very  lofty  goddess. 

Their  daughters  were 

Diana  and  Venus, 

whom  the  father  debauched 

both  foully, 

and  many  of  his  female  relatives 

criminally  defiled. 

These  guilty  men  were 

the  mightiest  gods 

which  the  heathen  worshiped 


*  The  MS.  reads  "  Minerua  and  Uenus,' 
teration  that  we  must  read  Diana. 


but  it  is  obvious  from  the  alii- 


122 


SALOMON  AND  SATURN. 


and  worhton  him  to  godum, 

ac  se  sunu  waes  swa  Seah 

swfSor  gewurSod 

Sonne  se  feeder  wdere 

on  heora  fulan  biggenoge. 

Des  Jouis  is  arwurSost 

ealra  S^era  goda 

Se  Sa  h^eSenan  haefdon 

on  heora  gedwylde,  so 

and  he  hatte  Dor 

betwux  sumum  peodum, 

Sane  Sa  Deniscan  leode 

lufiaS  swiSost. 

His  sunu  hatte  Mars 

se  macode  aefre  saca, 

and  wrohte  and  wawan 

he  wolde  aefre  styrian  ; 

Sisne  wurSodon  Sa  h^eSenan 

for  healicne  god,  eo 

and  swa  oft  swa  he  fyrdodon 

oSSe  to  gefeohte  woldon 

Sonne  ofFrodon  hf  heora  lac 

on  der  Sisum  gode  ; 

hf  gelyfdon  Sset  he  milite 

micclum  him  fultumian 

on  Sam  gefeohte  forSan 

Se  he  gefeoht  lufode. 

Sum  man  waes  gehaten 

Mercurius  on  life  TO 

se  waes  swfSe  facenful 

and  swicol  on  d^edum, 

and  lufode  eac  stala 

and  leasbrednysse  : 

Sone  macodon  Sa  hdeSenan 

him  to  m^eran  gode 

and  aet  wega  gel^etum 

him  lac  ofFrodon 

and  to  heagum  beorgum 

him  brohton  onsaegdnysse.       so 

Des  god  waes  arwurSa 

betwux  eallum  h^eSenum 


and  made  unto  themselves  for  gods, 

but  the  son  was  nevertheless 

more  honoured 

than  the  father  was 

in  their  foul  custom. 

This  Jove  is  the  most  venerable 

of  all  the  gods 

whom  the  heathen  had 

in  their  error, 

and  he  was  called  Thor 

among  certain  nations, 

whom  the  Danish  people 

love  the  most. 

His  son  was  called  Mars 

who  made  ever  contests, 

and  wrath  and  mischief 

he  would  ever  stir  up ; 

him  the  heathen  honoured 

as  a  lofty  god, 

and  as  often  as  they  warred 

or  would  to  battle, 

then  offered  they  their  sacrifice 

beforehand  to  this  god ; 

they  believed  that  he  could 

much  aid  them 

in  battle,  since  he 

loved  battle. 

A  man  there  was 

called  Mercury  during  life 

who  was  very  fraudulent 

and  deceitful  in  deeds, 

and  eke  loved  thefts 

and  deception  : 

him  the  heathen  made 

a  powerful  god, 

and  by  the  road-side 

made  him  offerings, 

and  on  high  hills 

brought  him  sacrifice. 

This  god  was  honourable 

among  all  the  heathens 


TRADITIONARY  CHARACTER  OF  MARCOLFUS. 


123 


and  he  is  Ofoii  gehaten 

oSrum  naman  on  Denisc. 

Sum  wff  hatte  Uenus, 

seo  wees  loues  dohtor, 

swa  fracod  on  galnysse 

Sset  hire  feeder  hf  haefde, 

and  eac  hire  broSor, 

and  6Sre  gehwylce  90 

on  myltestrena  wfsan  : 

ac  hf  wurSiaS  Sa  h^Senan 

for  halige  gydenan, 

swa  swa  heora  godes  dohtor. 

Monega  6Sre  godas  w£eron 

mislfce  afundene, 

and  eac  swylce  gydenan 

on  swfSlfcum  wurSmynte 

geond  ealne  middangeard, 

mancynne  to  forwyrde  ;  100 

ac  Sas  syrid  Sa  fyrmestan 

Seah  Se  hf  ftillfce  leofodon. 

Se  syrwigenda  deofol 

Se  swfcaS  embe  mancynn 

gebrohte  ^a  h£et>enan 

on  Sset  healfce  gedwyld, 

(5set  hf  swa  fule  men 

him  fundon  to  godum, 

Sa  leahtras  lufodon 

IfciaS  Sam  deofle,  no 

Seet  eac  heora  biggencgan 
heora  bysmor  lufodon, 
and  selfremede  wurdon 
fram  Sam  selmihtigan  gode 
seSe  leahtras  onscunaS 
and  lufaS  Sa  cl£ennysse. 
Hf  gesetton  eac  Sa 
S^ere  sunnan  and  Sa  monan 
and  Sam  oSrum  godum, 
^elcum  his  dseg  ;  120 

£rest  S^ere  sunnan 
Sone  sunnan  daeg, 
and  siSSan  Sam  monan 


and  he  is  called  O]?on 

by  another  name  in  Danish. 

A  woman  was  named  Venus 

she  was  Jove's  daughter, 

so  bold  in  lust 

that  her  father  had  her, 

and  eke  her  brother, 

and  others  besides 

after  the  fashion  of  a  whore  : 

but  her  the  heathen  honour 

as  a  lofty  goddess, 

and  as  the  daughter  of  their  god. 

Many  other  gods  there  were 

variously  invented, 

and  goddesses  too 

in  mighty  repute 

throughout  the  world, 

for  the  ruin  of  mankind  ; 

but  these  are  the  greatest 

though  they  foully  lived. 

The  ambushed  devil 

that  besets  mankind  with  lies 

brought  the  heathen 

to  this  deep  error, 

that  they  such  foul  men 

should  invent  for  gods, 

who  loved  the  sins 

that  please  the  devil, 

and  their  worshipers  also 

loved  their  shame, 

and  became  estranged 

from  almighty  God 

who  hateth  sins 

and  loveth  purity. 

They  appointed  also 

to  the  sun  and  moon 

and  to  the  other  gods, 

to  each  his  day ; 

first  to  the  sun 

the  sunday, 

then  to  the  moon 


124 


SALOMON  AND  SATURN. 


Sone  monan  daeg, 

and  Sone  }>riddan  daeg 

hf  J>eowdon  Marte 

heora  feohte  gode 

him  to  fultume. 

Done  feorSan  daeg 

hf  sealdon  him  to  frofre  iso 

J>am  foressedan  Mercuric 

heora  m^ran  gode ; 

Sone  ffftan  daeg 

hf  freolsodon  maBrlfce 

loue  to  wurftmynte, 

Mm  meerostan  gode ; 

Sone  syxtan  daeg  hf  gesetton 

SaBre  sceamleasan  gydenan 

Uenus  gehaten, 

and  Frycg  on  Denisc.  140 

Done  seofoSan  daeg 

hf  sealdon  Saturne, 

Sam  ealdan  Sa^ra  goda  faeder 

him  sylfum  to  frofre, 

endenexS  swa  Sea*h 

Seah  Se  he  yldest  w£re. 

Hf  woldon  git  wurSian 

arwurSlfcor  Sa  godas 

and  forgeafon  him  steorran 

swilce  hf  ahton  heora  geweald, 

Sa  seofon  tunglan,  isi 

sunnan  and  monan 

and  $a  6Sre  fff 

ft  a  faraS  aefre 

ongean  Sone  rodor 

to  eastdsele  werd, 

ac  hf  gebig'S  seo  heofon 

underbaec  aefre. 

Ac  Sa  steorran  swa  Seah 

scinon  on  heofonum  ieo 

on  frymSe  middaneardes 

^er  Sa  marifullan  godas 

wurdon  ^cennede, 

gecorene  to  godum. 


the  monday, 

and  the  third  day 

they  submitted  to  Mars 

their  battle  god 

for  their  support. 

The  fourth  day 

they  gave  for  their  advantage 

to  the  aforesaid  Mercury 

their  great  god ; 

the  fifth  day 

they  solemnly  devoted 

to  Jove's  honour, 

the  greatest  god  ; 

the  sixth  day  they  appointed 

to  the  shameless  goddess 

called  Venus, 

and  Fricg  in  Danish. 

The  seventh  day 

they  gave  to  Saturn, 

the  grandfather  of  the  gods 

for  their  own  comfort, 

yet  last  of  all 

though  he  the  eldest  were. 

They  would  yet  honour 

their  gods  more  highly 

and  they  gave  them  stars, 

to  have  power  over  them, 

the  seven  constellations, 

sun  and  moon 

and  the  five  others 

that  go  for  ever 

against  the  firmament 

toward  the  east, 

but  still  the  heaven 

turns  them  ever  back. 

But  yet  the  stars 

shone  in  heaven 

at  the  creation  of  the  world 

before  the  guilty  gods 

were  born, 

or  chosen  to  be  gods. 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.          125 

Hf  worhton  eac  anlicnyssa  They  made  also  likenesses 

Sam  arwurSum  godum,  of  the  venerable  gods, 

sume  of  sm^etum  [golde]  some  of  beaten  gold, 

*##*  #         #         #         # 

C&tera  desunt. 

MS.  Cott.  Jul.  E.  vii.  237.  b.  etc. 

The  first  feeling  on  perusing  this  passage  naturally  is,  that 
it  contains  merely  pedantic  remembrances  of  Roman  heathen- 
dom ;  but  on  further  investigation  references  may  be  detected 
to  our  own  mythology,  which  are  necessarily  different  from 
anything  found  in  the  myths  of  Greece  or  Rome. 

That  Saturn  is  Jupiter's  father  and  Juno  his  wife,  is  Roman 
certainly  ;  but  it  is  not  so,  that  Jupiter  was  the  father  of 
Venus,  or  that  he  lay  with  Diana  (Minerva)  and  Venus.  On 
the  other  hand  it  is  Teutonic,  although  some  little  confusion 
lies  in  the  statement.  According  to  the  "  Interpretatio 
Romana,"  Jupiter,  the  thunder-god,  is  Dunor  or  Dorr;  but 
Dunor  is  not  the  supreme  god  of  the  Teutonic,  as  Jupiter  is 
of  the  Roman,  mythology  :  following  the  same  interpretation, 
Venus  is  Fricge,  and  in  the  northern  system  she  is  Th6rr's 
wife ;  hence  the  story  unknown  to  the  Romans  of  Jupiter 
debauching  his  own  daughter.  Again,  this  poem  asserts  that 
Jupiter  lay  with  his  daughter  Diana,  for  so  we  must  read 
instead  of  Minerva.  Here  we  arrive  at  another  confused 
blending  of  traditions. 

Originally  Woden,  and  at  a  later  period  W6den's  wife, 
led  that  nightly  procession  which  in  various  parts  of  Ger- 
many is  yet  known  as  the  superstition  of  the  "  Wild  Hunts- 
man/3 Hackelberg,  or  Hackelberend,  (the  cloak-wearer)  is 
Woden  himself.  But  strangely  enough,  the  church  early 
adopted  this  under  the  name  of  Indus  Diance*,  while  in  some 

*  Can  it  be  that  Diana,  "  the  dancing  virgin,"  was  confounded  with 
ILa\\as,  and,  by  a  further  confusion,  with  Minerva,  and  that  in  this  manner 
Herodiadis,  the  dancing  virgin  of  Christian  mythology,  was  introduced 
into  this  strange  company  ?  Jerome  Visconti  published  a  book  upon  this 
subject,  with  the  humane  conclusion,  that  those  who  frequented  the  Ludus 


126  SALOMON  AND  SATURN. 

countries  a  goddess  Habundia,  dame  Habonde,  led  the  way ; 
in  others  the  daughter  of  Herodias  was  the  principal  per- 
sonage. It  is  horrible  to  think  that  such  a  superstition,  so 
involved  in  darkness  and  confusion,  so  unintelligible  to  the 
accused,  the  accuser  and  the  judge,  as  this  primaeval  Teutonic 
belief,  should  have  caused  the  sacrifice  of  innocent  life ; 
but — alas  for  human  fallibility  ! — so  it  is  ;  for  this  Ludus 
Dianse,  Woden's  procession,  wild  hunt,  or  whatever  it  may 
be  called,  is  no  more  or  less  than  the  "  witches'  sabbath,"  for 
a  fancied  participation  in  which,  torture  and  death  have  been 


Dianse  were  relapsed  heretics  and  obnoxious  to  the  punishment  of  death  by 
fire.  The  work  is  rare ;  its  title,  "  Magistri  Hyeronimi  Vicecomitis. 
Laraiarum  sive  striarum  opusculum  ad  illustrissimum  Mediolani  ducem 
franciscum  Sfortiam  Vicecomitem  :  Incipit  feliciter."  The  only  edition  of 
this  tract  was  printed  at  Milan  by  Pachel,  in  1490.  The  author  cites  a 
passage  from  some  Council,  probably  an  early  one  of  Aix  la  Chapelle  (or 
can  Acquirense  be  error  for  Ancyrense,  A.D.  314  ?),  in  the  following  words  : 
"  Rationes  probantes  quod  realiter  non  uadant  ad  ludum.  In  contrariam 
partem  est  auctoritas  decreti  xxvi.  9-  y.  c.  epi.  Ita  ibi  legitur.  Illud  non 
est  obmittendum  :  quod  quaedam  sceleratse  mulieres  retro  post  Sathan  con- 
uersse,  demonum  illusionibus  et  fantasmatibus  seductse,  credunt  se  et  pro- 
fitentur  cum  Diana  nocturnis  horis  dea  paganorum  uel  cum  Herodiade  et 
innumera  multitudiue  mulierum  equitare  super  quasdam  bestias  et  multa 
terrarum  spatia  in  tempestse  noctis  silentio  pertransire  eius  iussionibus 
obedire  ueluti  dominse  et  certis  noctibus  ad  eius  seruitium  euocari,"  etc. 
In  several  other  passages  of  this  work  Visconti  speaks  of  the  lady  of  the 
game,  "domina  ludi."  The  bishop  he  alludes  to  is  probably  Burckhardt 
of  Worms.  I  hardly  know  whether  this  was  ever  a  common  superstition 
in  this  country.  The  allusions  to  it  in  learned  works  (as,  for  example,  in 
John  of  Salisbury's  Polych.  ii.  17)  may  be  owing  to  the  studies  of  their 
authors  rather  than  the  belief  of  our  people.  H.  More  (Myst.  of  Godl. 
Bk.  iii.c.  18)  cites  Fr.  Picus  as  an  authority  for  the  commerce  of  men  and 
women  with  demons,  saying,  "  according  to  that  practice  which  to  this 
day  is  confessed  by  witches,  especially  in  their  meetings  and  joviall  revel- 
lings  in  the  night,  at  that  solemnity  which  they  call  our  Lady's  play,  the 
ancients  called  it  Ludum  Diana,  or  Ludum  Herodiadis ;  where  the  witches, 
as  themselves  confess,  do  eat  and  drink  and  dance,  and  doe  that  with  these 
impure  spirits  which  modesty  would  forbid  to  name."  Grimm's  remarks 
on  the  subject  should  be  consulted.  Deut.  Myth.  p.  1008,  etc.  Ed.  1844. 
I  wish  also  to  call  attention  to  the  fact,  that  instead  of  Diana,  Miflerva 
occasionally  appears  in  this  relation,  and  so  presents  a  similar  confusion 
to  that  noticed  in  the  text. 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.          127 

the  portion  of  hundreds.  According  to  this  view,  Diana  and 
the  supreme  god  Woden's  wife  are  one  and  the  same  person ; 
but  the  author  of  the  poem  cited  thought  Jupiter  was  the 
supreme  god  and  Diana  his  daughter ;  hence  the  charge  of 
incest,  which,  understood  in  the  Teutonic  sense,  resolves 
itself  into  a  mere  conjugal  relation. 

I  do  not  think,  then,  that  we  must  at  once  reject  the  name 
of  Saturn  as  a  Teutonic  god,  merely  because  the  first  glance 
at  this  poem  would  induce  us  to  consider  it  the  production  of 
a  pedantic  monk.  The  same  observation  applies  to  other 
passages :  thus  Geoffrey  of  Monmouth,  when  introducing 
Hengest  as  explaining  to  Vortigern  the  religious  belief  of 
the  Saxons,  makes  him  name  Saturn  as  one  of  the  gods  he 
worshiped  (p.  43,  Ed.  1587).  Matt.  Westminster  repeats 
Geoffrey  word  for  word  (p.  82,  Ed.  1601),  and  from  him  was 
probably  taken  the  following  passage  of  La^amon  (MS.  Cott. 
Cal.  A.  ix.  f.  79.  Otho  C.  xiii.  f.  65.  b.)  :— 

po  saide  Vortiger  f  e  souef e  hatte  Teruagant, 

fat  was  wfs  and  swffe  war,  an  heh  god  in  ure  lond. 

and  woche  beof  ^oure  bileue,  $et  we  habbaf  an  leafdi ; 

fat  ^e  on  bilefef  ?  J>at  heh  his  and  mihti ; 

[f  6  saide  Hengest  $e6  his  ihote  Frea, 

cniht  alre  hendest :]  hirdmen  hire  louief . 

we  habba])  godes  gode  To  alle  f  eos  godes 

f  e  we  louief  in  mode  :  we  worsipe  werchef , 

fe  on  hatte  Phebus,  and  for  hire  loue 

f  e  6*)>er  Saturnus ;  J>eos  da^es  we  heom  gefue. 

Ipe  J>ridde  hotte  Woden,  Mone  we  ^efue  Moneday, 

fat  was  a  mihti  f»ing :  Tydea  we  ^efue  Tisdei, 

]?e  ferr]?e  hatte  Jubiter,  Woden  we  ^efue  Wendesdei, 

of  alle  J>inges  he  is  war  ;  fane  ponre  we  ^efue  forisdai, 

J>e  fiffe  hatte  Mercurius,  Frea  fane  Friday, 

fat  his  fe  he*hest  ouer  us  ;  Saturnus  fane  Sateresdai. 

fe  sixte  hatte  Appolin,  pus  saide  Hengest 

fat  his  a  god  of  grete  win.  cniht  alre  hendest. 

To  this  must  be  added,  that  on  their  adoption  of  the  Roman 
seven-day  week,  the  Teutons,  as  far  as  they  could,  attributed 


128  SALOMON  AND  SATURN. 

the  days  to  their  own  national  deities,  which  most  nearly 
represented  the  Roman  :  thus  Sun  and  Moon  for  the  first 
and  second  days  ;  Tiw  or  Er  for  the  third,  dies  Martis ; 
Woden  for  the  fourth,  dies  Mercurii;  Dunor  for  the  fifth, 
dies  Jovis ;  Freya  for  the  sixth,  dies  Feneris ;  and  Sretere  for 
the  seventh,  dies  Saturni.  Now  it  is  remarkable  that  the  low 
Germans  (Saxons,  Westphalians,  Frisians)  should  have  re- 
tained these  names  for  the  fourth  and  seventh  days,  while  the 
high  Germans  replaced  them  by  abstractions ;  Wednesday 
being  with  them  Mitwoch  or  Midweek  ;  Saturday,  Sambaztac 
(Samstag),  a  corrupt  form  of  Sabbatum,  Sabado,  yet  current 
in  Spain,  etc.,  or  Sonnabend.  It  is  also  very  remarkable  that 
the  old  Norse  family  should  not  have  preserved  the  heathen 
name  of  the  seventh  day,  but  have  written,  O.  JV.  Lavgardagr, 
Swed.  Lordag,  Dan.  Lb'verdag,  the  washing  or  bathing  day.  I 
attribute,  however,  some  importance  to  a  line  cited  by  Grimm 
from  a  Latin  poem  of  the  ninth  century,  on  the  battle  of 
Fontenay  (Bouquet,  vii.  304)  : — 

Sabbatum  non  illud  fuit,  sed  Saturni  dolium, 

i.  e.  "  It  was  not  a  Sabbath,  but  a  Saturn's  bath,"  or,  accord- 
ing to  a  modern  German  idiom,  a  devil's  bath,  Teufelsbad*, 
where  there  appears  to  be  an  allusion  to  the  Norse  names, 
as  well  as  an  identification  of  Saturn  with  the  arch-fiend, 
the  natural  opponent  of  true  religious  belief  and  godly 
wisdom. 

A  more  important  fact  however  is,  that  names  of  places 
and  plants  are  compounded  with  the  name  of  Saetere.  In  a 
charter  of  Edward  the  Confessor  I  find  the  name  Saeteres- 
byrig,  which  answers  exactly  to  Wodnesbyrig  :  again,  in  the 
north  of  England  there  are  two  parishes  called  Satterthwaite, 
and  in  Devonshire  one  called  Sattersleigh ;  while  the  com- 
mon crowfoot  or  gallicrus  is  in  Anglo-Saxon  SatorlaiS.  Now 

*  Grimm,  Deutsche  Mythologie,  p.  Ill,  etc.  Ed.  1844. 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.          129 

it  is  acknowledged  that  no  signs  of  ancient  divinity  are  more 
convincing  than  the  appearance  of  a  name  in  the  appellations 
of  places  and  plants,  and  in  the  days  of  the  week,  and  all 
these  conditions  are  fulfilled  in  this  instance.  That  he  should 
also  appear  in  such  a  legend  as  the  one  under  consideration, 
is  another  evidence  of  his  divinity.  And  if  it  be  objected 
that  the  places  and  plants  named  from  him  are  few  in  num- 
ber, I  can  only  answer  that  they  are  at  least  as  numerous  as 
those  devoted  to  Bunor  and  Tiw,  whose  godhead  has  never 
been  doubted. 

Considerations  such  as  these  seem  to  have  induced  Grimm, 
in  the  new  edition  of  the  Deutsche  Mythologie,  to  admit 
Saturn  into  the  German  Pantheon,  which  was  not  the  case 
in  the  first  edition*.  He  recalls  the  German  tradition  of  the 
fifteenth  century,  that  such  a  god  was  recognized  in  the 
Hartz  district,  that  the  common  people  called  him  Krodo  (or 
in  more  accurate  spelling  Hruodo,  Chr6do,  which  I  should 
have  felt  more  inclined  to  compare  with  the  Anglo-Saxon  god- 
dess Hr£3e,  (Bed.  de  Nat.  Rerum,  c.  xv.),  and  that  they  repre- 
sented him  under  the  figure  of  a  man  standing  on  a  large  fish, 
and  holding  in  one  hand  a  vessel  of  flowers,  in  the  other  a 
wheel.  He  continues,  by  offering  evidence  that  the  Slavonic 
nations  had  also  a  Saturn,  under  the  name  of  Sitivrat;  that 
this  Sitivrat  bears  also  the  name  of  Kirt,  which  nearly  re- 
sembles the  German  Krodo ;  that  the  Slavonic  mythologists 
compare  Sitivrat  with  the  Sanskrit  Satjawrata,  whom  Vishnu 
rescues  in  a  great  flood,  under  the  form  of  a  fishf;  that  on  a 
fish  the  image  of  Krodo  stands  ;  lastly,  that  Vishnu  is  re- 
presented as  wearing  garlands  of  flowers  about  his  neck,  and 
bearing  a  wheel  in  his  fourth  hand.  All  these,  though  not 


*  Deutsche  Mythologie,  p.  226,  etc. 

f  I  cannot  find  any  account  of  this  in  the  Vishnu  Purana,  and  Grimm 
does  not  notice  the  authorities  on  which  the  Slavonian  mythologists  rely 
for  their  fact. 

SALOM.  K 


130  SALOMON  AND  SATURN. 

decisive  proofs,  are  interesting  and  curious  coincidences  at 
least. 

No  doubt  the  great  difficulty  of  all  is  to  account  for  the 
name  Marcolphus,  which  replaced  Saturnus.  Its  antiquity  is 
obvious  from  the  passage  already  cited  from  Notker  of  St. 
Gall*.  Mone,  who  considers  the  whole  tale  to  have  origi- 
nated in  the  Netherlands,  brings  forward  several  arguments 
to  prove  that  the  name  Marcolf  is  a  mere  Netherlandish  ex- 
pression for  a  mocker,  japer  and  jiber  ;  that  it  is  originally  the 
name  of  a  kind  of  crow,  and  consequently  has  an  immediate 
reference  to  the  character  of  Marcolf  as  a  reviler  and  parodist. 
I  cannot  say  that  I  am  at  all  convinced  by  the  professor's  rea- 
soning, and  I  cannot  find  any  trace  in  Notker's  words  of  the 
parody  :  the  Anglo-Saxon  poems  have  none,  the  Anglo-Saxon 
prose  version  has  none,  the  earliest  French  version  has  none, 
and  other  incidental  allusions  have  been  cited  which  prove 
the  original  form  of  the  story  to  have  been  serious,  and  there- 
fore not  resembling  the  Latin  and  German  versions  in  any 
detail.  A  passage  which  bears  more  strongly  on  Mone's 
view  than  any  which  he  has  quoted,  occurs  in  the  Latin  Salo- 
mon and  Marcolphus  :  alluding  to  Salomon  and  himself,  Mar- 
colf says,  "  Jubilat  merulus,  respondet  graculus."  Never- 
theless it  seems  to  me  much  more  likely  that  the  jay  obtained 
his  name  from  the  hero  of  our  story,  as  the  fox  did  from  the 
still  more  famous  Reynard,  than  that  the  reverse  should 
have  been  the  case.  Again,  it  is  very  remarkable  that  while 
the  Netherlandish  is  argued  to  possess  the  word  Markolff, 
and  in  that  word  the  origin  of  Marcolphus,  the  Netherland- 
ish Reineke  Vos  should  call  the  jay,  not  Marcolf,  but  Mar- 
quart  f. 

*  Vide  p.  12. 

f  The  passages  cited  by  Mone  are  as  follows  : — "  Doctissimi  uiri  Jo- 
annis  Murmellii,  Ruremundensis,  pappa  puerorura :  "  (a  Latin  and  Teutonic 
vocabulary)  Antw.  Mich.  Hillen.  4to.  1537.  In  this,  under  the  title  Do 


TRADITIONARY  CHARACTER  OF  MARCOLFUS.         131 

It  is  to  be  observed  that  the  Anglo-Saxon  poem  makes 
Saturnus  say  he  has  visited 


Meda 
Marculfes  card, 

as  if  he  meant  to  place  this  land  somewhere  in  the  East  ;  and 
the  unusual  form  of  the  word,  Marculf,  (not  Mearcwulf,)  has 
something  unsatisfactory  about  it.  Is  it  conceivable  that  it 
should  stand  in  any  relation  to  the  Weallende  Wulf,  or 
Wandering  Wolf,  of  Sal.  Sat.  2.  423  ?  It  is  also  to  be  observed 
that  Saturn,  the  wandering  sage,  bears  a  curious  resemblance 
to  Woden,  the  wandering  god  ;  and  that  even  a  connection  can 
be  observed  between  Woden  and  Marcolphus.  I  have  already 
called  attention  to  the  fact  of  Woden's  being  the  "  Wild 
Huntsman  ;"  now  it  appears  that  this  superstition  goes  in 
Denmark  by  the  name  of  the  "  flying  Marcolf,"  denflyvende 
Markolfus*  ;  by  which  is  probably  meant,  the  flying  devil, 
as  Saturni  dolium  was  the  devil's  bath. 


Avibus,  we  find  Garrulus,  een  mercolf.  In  the  Dictionarium  Triglotton, 
auct.  Petro  Dayspodio.  Antw.  1567,  4to.  sub  voce  garrio,  "garrulus,  een 
clapper :  item  avis  nomen,  een  mercolf."  Again,  in  the  Opus  minus 
primae  partis  Alexandri,  Antw.  1511,  4to,  at  fol.  7,  we  find,  "graculus 
een  markolff."  In  the  Dictionarium,  "  quod  gemma  gemmarum  vocatur," 
Colonise,  1511,  4to,  "graculus,  eyn  markloff,  vel  eyn  kae,  vel  eyn  doyl." 
Lastly,  in  the  Vocabularium,  s.  1.  e.  a.  printed  in  4to,  about  1490,  we 
have,  "  graculus  est  nomen  avis,  ein  markolff."  In  Rollenhagen's  Frosch- 
mauseler,  the  jay  is  called  Marcolff,  and  in  other  contemporary  works 
Bruder  Morolf.  When  we  consider  that  all  these  works  appeared  at  the 
period  of  Marcolf's  extreme  popularity  in  Europe,  it  seems  to  me  most 
probable  that  the  name  was  borrowed  directly  from  the  story. 
*  Deutsche  Myth.  p.  530.  Ed.  1835. 


K   2 


J32  SALOMON  AND  SATURN. 

SALOMON  AND  SATURN. 

THE  poetical  Salomon  and  Saturn,  if  indeed  there  be  not  two 
distinct  poems  of  the  name,  is  taken  from  two  manuscripts, 
both  in  the  library  of  Corpus  Christi  College,  Cambridge. 
The  longer  and,  although  fragmentary,  the  completer  of  these 
copies  is  found  in  the  MS.  No.  422.  It  consists  of  twenty- 
six  pages,  written  in  a  close,  beautiful,  and,  as  it  appears, 
female  hand.  Of  this  the  first  page  is,  with  the  exception  of 
a  few  scattered  words,  become  wholly  illegible,  from  having 
at  some  period  been  pasted  down  into  the  binding  of  the 
book.  The  text  begins  however  very  clearly  at  line  60,  and 
so  continues  to  line  340,  after  which,  in  the  very  middle  of  a 
page,  a  long  and  fragmentary  piece  of  prose  is  inserted  by 
the  same  hand.  After  a  lacuna  of  one  or  more  pages  in  the 
manuscript,  the  couplets  recommence,  and  are  continued  to 
the  end  of  the  first  and  beginning  of  the  second  part,  which 
also  falls  in  the  middle  of  a  page.  The  second  part  begins, 
as,  from  a  few  strokes  yet  visible,  it  appears  that  the  first  did 
also,  with  a  line  of  capital  letters.  There  is  little  that  requires 
remark  in  the  first  part,  which  is  entirely  devoted  to  a  de- 
scription of  the  Pater  Noster  (a  personification  of  the  prayer), 
its  form,  stature  and  powers,  except  a  few  heathen  supersti- 
tions, illustrated  in  the  notes,  and  the  use  of  several  Runic 
characters,  which  I  have  treated  of  elsewhere*. 
..The  second  MS.,  which  is  distinguished  in  the  various 
readings  by  the  letter  B,  is  also  a  fragment ;  it  is  written  in 
a  comparatively  modern  hand  (that  is,  late  in  the  eleventh 
century),  on  the  margin  of  a  magnificent  copy  of  Alfred's 
Beda,  MS.  No.  41.  It  consists  only  of  189  lines;  but  by 
great  good  fortune  these  are  the  opening  of  the  poem  :  the 
few  legible  words  in  the  first  page  of  Cod.  A.  correspond  to 


*  Archseologia,  vol.  xxviii.     On  the  Runes  of  the  Anglo-Saxons. 


SALOMON  AND  SATURN.  133 

those  of  Cod.  B.,  and  we  may  therefore  conclude  that  we  really 
have  here  the  first  lines  of  the  poem.  As  the  only  interest  of 
this  second  codex  is  derived  from  the  lines  which  it  furnishes 
to  the  first,  and  the  various  readings,  it  requires  no  further 
remark.  The  first  part  of  the  poetic  Salomon  and  Saturn 
bears  no  relation  whatever,  save  in  name,  to  the  dialogues 
which  we  have  examined,  and  shall  hereafter  examine.  The 
second  part  however,  inasmuch  as  it  is  a  series  of  riddling 
questions  mutually  proposed,  approaches  more  nearly  to  the 
real  type  of  the  whole  matter, — the  problems  of  Salomon  and 
Hyram.  Still  it  bears  little  resemblance  to  either  of  the 
prose  dialogues  in  Saxon,  and  none  whatever  to  the  other 
versions  of  the  Salomon  and  Marcolf :  its  subjects  are  theo- 
logical and  moral,  and  in  this  respect,  difference  of  creed 
considered,  it  might  be  more  properly  compared  to  the  Waf- 
J?rudnis-mal  than  to  any  other  composition  that  I  know. 
Thus  it  sings  of  the  fall  of  the  angels,  of  heaven  and  hell, 
of  the  good  and  evil  spirits  that  accompany  every  man,  the 
one  to  tempt,  the  other  to  warn  and  strengthen  :  or  it  mixes 
up  allegorical  and  mythic  narratives,  as  where  it  speaks  of 
death  by  the  title  of  Uasa  mortis,  and  under  the  form  of  a 
bird ;  or  where  it  relates  the  adventures  of  the  friend  and 
comrade  of  Nimrod,  whose  slaughter  of  several  dragons  in  a 
certain  plain  has  converted  it  into  a  kind  of  Avernus,  over 
which  no  bird  may  fly,  and  near  which  no  breathing  creature 
can  exist.  Upon  the  whole,  although  its  subjects  be  similar, 
there  is  no  one  question  found  in  the  poetic  Salomon  and 
Saturn  which  is  repeated  either  in  the  prose  version  or  in  the 
Adrian  and  Ritheus. 


134 


SALOMON  AND  SATURN. 


SATURN  us  cwaeft. 

HW/ET  !  Ic  iglanda 

eallra  haebbe 

b<5ca  onbyrged, 

jnirhgebregd  stafas, 

Idrcrseftas  onlocen  5 

Libia  and  Greca, 

swylce  ea"c  istoriam 

Indea  rices. 

Me  "Sa  treahteras 

tala  wisedon  10 

on  "86m  micelan  b£c, 
*  *  * 

JP  *p  ^p 

B \vylce  ic  nsefre  on  eallum 

$£111  fyrngewrytum  is 

iindan  ne  mihte 

sdfte  samode. 

Ic  s<5hte  %£  git 

hwylc  wsere  mddes, 

o"&$e  maegen|?rymmes,         20 

elnes  o&Se 

iehte  eorlscipes, 

se  ge-palmtwigeda 

Pater  Noster. 

Sille  ic  ^e  ealle,  25 

sunn  Dauides, 

Redden  I[s]raela, 

xxx.  punda 


SATURN  spake. 

Lo  !  of  all  the  islands 

I  the  books 

have  tasted,  [the  letters, 

have   thoroughly   turned   over 

the  lore-craft  have  unlocked 

of  Lybia  and  Greece, 

also  the  history 

of  the  Indian  realm. 

Me  the  expounders 

well  directed 

in  the  great  books, 
*  *  * 

*  *  * 

which  I  never  in  all 

the  ancient  writings 

might  find 

truly  collected. 

I  sought  yet 

what  were  in  respect  of  mood 

or  majesty, 

of  power  or 

in  any  respect  of  activity, 

the  palm -twigged 

Pater  Noster. 

I  will  give  thee  all, 

O  Son  of  David, 

King  of  Israel, 

thirty  pounds 


I.  From  this  to  line  59  a  few  words  only  here  and  there  are  discernible  in  Cod.  A. 

II.  A  line  erased.     25.  MS.  Wille. 


SALOMON  AND  SATURN. 


135 


smaetes  goldes 

and  mine  suna  twelfe,         so 

gif  iSu  mec  gebringest 

iSaet  ic  si  gebrydded, 

J?urh  "Sees  cantices  cwide, 

Cristes  linan ; 

gese'mest  mec  mid  sdfte,     35 

and  ic  mec  gesund  fa  [re], 

wende  mec  on  willan 

on  wseteres  hricg, 

ofer  Coferflod 

Caldeas  sdcan.  40 

SALOMON  cwae$. 

Unlsede  br$  on  eorSan, 

unnyt  lifes, 

weste  wisddmes, 

weallaiS  swa"  nieten 

feldgangende,  45 

feoh  butan  gewitte, 

se  Jmrh  'Sone  cantic  ne  can 

Crist  geherian : 

wara"S  windes  full, 

worpaft  hine  dedfol  50 

on  ddmdsege, 

draca  egeslice, 

bismorlice 

of  blacere  IrSran 

irenum  afelum. 

Ealle  bed^  aVeaxen 

of  edwittes 

yiSa  hedfdum ; 

iSonne  him  bii5  ledfre 


55 


of  coined  gold 

and  my  twelve  sons, 

if  thou  wilt  bring  me 

that  I  may  be  touched, 

through  the  word  of  the  canticle, 

by  Christ's  line ; 

if  thou  truly  reconcilest  me, 

and  I  depart  in  safety, 

if  I  turn  at  my  will 

upon  the  water's  back, 

over  the  Coferflood 

to  seek  Chaldsea. 

SALOMON  spake. 

Wretched  is  he  on  earth 

useless  in  life, 

devoid  of  wisdom, 

like  the  neat  he  wandereth 

that  move  over  the  plain, 

the  witless  cattle, 

who  through  the  canticle  cannot 

honour  Christ.  [pause, 

He  shall  inhabit  the  void  ex- 

the  devil  shall  cast  him  down 

in  the  day  of  doom, 

the  fearful  dragon, 

contemptuously 

from  the  bright  Balance 

with  iron  strength. 

All  grown  over  shall  he  be 

by  the  heads  of  the  waves 

of  scorn  ;  [him 

then  will  it  be  better  liked  by 


35.  geseniestS  43.  MS.  B.  wesSe.  49.  A.  Wara$  he.  55.  MS.  aplum.  59.  with 
the  word  leofre  begins  the  second  page  of  A.,  which  I  follow  here,  giving  the 
various  readings  of  B. 


136 


SALOMON  AND  SATURN. 


iSonne  eall  $eo*s  ledhte  gesceaft 

gegoten  fram  8am  grunde 

goldes  and  seolfres, 

feftersceatum  full 

feohgestredna, 

gif  he  sefre  "Sses  organes      65 

<5wiht  cuiSe : 

fracoft  he  biiS  iSonne  and  fre- 

mede 

fredn  eelmihtigum, 
englum  ungclic 
a*na  hwearfaft.  70 


SATURNUS  cwaeft. 

Ac  hwa"  maeg  edftost 
ealra  gesceafta 
iSa  ha*lgan  duru 
heofona  rices 
torhte  ontynan 
on  geta&rime  ? 

SALOMON  cw?e$. 

Daet  ge-palmtwigede 
Pater  Noster 
heofonas  ontyne^, 
halige  geblissa^, 
metod  gemiltsa'S, 
mor^or  gefylle^, 
^dwaesce^  dedfles  fyp 
Dryhtnes  onaele^  : 
swylce  $ti  miht 

5JC  *fi  3f! 


than  all  this  bright  creation 

filled  from  the  very  abyss 

with  gold  and  silver, 

in  all  its  regions  full 

of  treasure, 

if  he  ever  of  the  organ 

anything  had  known  : 

hostile   shall  he  then   be  and 

strange 

to  Almighty  God, 
unlike  the  angels 
he  shall  wander  alone. 


SATURN  spake. 

But  who  may  easiest 
of  all  creatures 
the  holy  door 
of  heaven's  kingdom 
75     bright  unclose 
in  succession  ? 

SALOMON  spake. 

The  palm-twigged 
Pater  Noster 
openeth  the  heavens, 

so     blesseth  the  holy, 

maketh  mild  the  Lord, 
putteth  down  murder, 
quencheth  the  devil's  fire 
kindleth  the  Lord's  : 

85     thus  mayst  thou 


62.  B.  silofres.    63.  B.  fefterscette.   64.  B.  fyrngestreona.    67.  B.  fremde.  69.  B. 

ungesibb.   70.  B.  hwarfaft.   71.  B.  eaftust.    72.  B.  eallra.    73.  B.  haligan.  74.  B. 

heofna.    76.  B.  on  getales  rime.    77.  B.  gepalmtwigode.    79.  B.  heofnas.  80.  B. 
hfilie.    82.  A.  gesylleS.  B.  gefille«. 


SALOMON  AND  SATURN. 


137 


mid  %y  beorhtan  gebede 
bldd  onhaetan 

s  dedfles  dry, 

>t  him  dropan  stiga$        90 
sw£te  geswlSed 
sefari  intingum, 
egesftillicran 
ftonue  sed  serene  gripu 
•Sonne  bed  for  xii  [f]yra      95 
tydernessum 
ofer  gleda  gripe 
gifrust  wealleft. 
ForSon  hafaiS  se  cantic 
ofer  ealle  Cristes  bdc         100 
widmaerost  word  : 
he  gewritu  leered, 
stefnum  stedreft, 
and  h[im]  stede  healdeft, 
heofona  rices  105 

heregeatewa  wsegeft. 

SATURNUS  cwaeiS. 

Ac  hulic  is  se  organ 
in  gemyndum 
to  begonganne, 
•$a"m  ~3e  his  gast  wile          no 
meltan  wr$  morSre, 
mergan  of  sorge, 
dsceadan  of  scyldum  ? 
Hum  him  scippend  geaf 
wuldorlicne  wlite  !  115 

Mec  $aes  on  worulde  full  oft 


with  the  bright  prayer 

heat  the  blood 

of  the  devil's  wizard,         [rise 

so  that  in  him  the  drops  shall 

hurried  with  blood 

in  the  thoughts  of  his  breast, 

more  full  of  terror 

than  the  brazen  cauldron 

when  it  for  twelve  generations 

of  men 

in  the  embrace  of  flames 

most  greedily  bubbleth. 

Therefore  hath  the  canticle 

over  all  Christ's  books 

the  greatest  repute  : 

it  teacheth  the  scriptures, 

with  voice  it  directeth, 

and  its  place  it  holdeth, 

heaven-kingdom's 

arms  it  wieldeth. 

SATURN  spake. 

But  how  like  is  the  organ 

in  the  mind 

to  be  conceived, 

by  him  who  would  his  spirit 

melt  against  murder, 

make  merry  out  of  sorrow, 

separate  from  guilt  ? 

No  doubt  the  Creator  gave  it 

wondrous  beauty ! 

About  this  in  the  world  full  oft 


87.  B.  del.  fty.  89.  A.  dream.  B.  dry.  90.  B.  drapan.  92.  A.  seofan.  B.  intingan. 
93.  B.  egesfullicra.  94.  B.  -Sane,  gripo.  98.  B.  gifrost  weallaft.  99.  B.  forftan. 
103.  B.  stere$.  105.  B.  heofonrices.  106.  B.  heregeatowe  wegeiS.  A.  wigeft. 
107.  B.  organan.  109.  B.  begangenne.  110.  B.gaest.  111.  B.  miltan.  112.  B.  merian. 
113.  B.  asce&den.  A.  scyldigum.  114.  B.  sceppend.  A.  gaf.  116.  A.  worolde. 


138 


SALOMON  AND  SATURN. 


fyrwit  frineft, 
Ms  gewiteS, 
mod  gemengeft. 
Nsenig  manna  wa"t,  120 

haelefta  under  heofenum, 
hti  min  hyge  dredseft 
bysig  asfter  bdcum  ; 
hwilum  me  bryne  stigeft, 
hyge  heortan  nea"h  125 

hearde  wealleft. 

SALOMON  cwaeS. 

Gylden  is  se  Godes  cwide, 

gimmum  dstaened, 

hafaft  silfren  leaf ; 

sundor  maeg  aeghwylc         iso 

fturh  g&stes  gife 

gddspel  secgan  : 

he  br3  sefan  snytro 

and  sdwle  huriig ; 

and  mddes  meolc,  135 

maerfta  gesaeligost ; 

he  maeg  fta  sdwle 

of  sinnihte 

gefeccan  under  foldan ; 

nae.fre  hie  se  feond  t6  $aes  ni~Ser 

feterum  gefaestna^S, 

^Sedh  he  hie  mid  fiftigum 

clusum  beclemme, 

he  $one  craeft  briceiS, 

and  iSa  orSancas  us 


my  curiosity  enquirethr 
quick  it  moveth  about, 
my  mind  it  mingleth. 
No  man  knoweth, 
hero  under  the  heavens, 
how  my  spirit  sinks 
laboring  over  books ; 
at  times  the  heat  ariseth, 
my  spirit  near  the  heart 
hardly  boileth. 


SALOMON  spake. 

Golden  is  the  word  of  God, 

stoned  with  gems, 

it  hath  silver  leaves  ; 

each  one  can 

through  spiritual  grace 

a  gospel  relate  : 

it  is  wisdom  of  the  breast 

and  honey  of  the  soul ; 

milk  of  the  mind, 

most  blessed  of  glories  ; 

it  may  the  soul 

from  eternal  night 

fetch  back  under  the  earth; 

never  so  deep  let  the  fiend 

with  fetters  have  fastened  it, 

though  he  with  fifty 

bonds  enclose  it, 

yet  breaketh  it  the  craft, 

and  all  the  devices 


117.  B.  fyrwet.  119.  B.  geond  mengeS.  121.  A.  hefenum.  122.  B.  dreo- 
ge-S.  123.  B.  bisi.  124.  hwy'lum.  125.  B.  del.  neah.  126.  A.  haedre.  129.  B. 
seolofren.  del  leaf.  131.  B.  gaestaes.  132.  godspellian.  133.  A.  seofan.  B.  sny- 
tero.  135.  This  and  the  following  line  are  wanting  in  A.  138.  A.  sien-n. 
B.  syn-n.  139.  B.  gefetian.  143.  B.  clausum.  144.  B.  Sane. 


SALOMON  AND  SATURN. 


139 


150 


ealle  t<5slite$  : 

hunger  he 

helle  gestrtideft, 

wylm  tdweorpeS, 

wuldor  getimbreft. 

He  is  mddigra 

middangearde, 

sta^ole  strengra 

ftonne  ealra  stana  gripe. 

Lamena  he  is  laece,  155 

ledht  wincendra, 

swylce  he  is  deafra  duru 

dumbra  tunge, 

scyldigra  scyld, 

scyppendes  seld ;  ieo 

flddes  ferigend, 

folces  nerigend, 

y3a  yrfeweard 

earmra  fisca, 

and  wyrma  helm,  165 

wildeora  holt, 

on  westenne  weard, 

weorSmynda  geard : 

and  seiSe  wile  geornlice 

Sone  Godes  cwide  170 

singan  soSlice, 

and  hine  symle  wile 

lufian  butan  leahtrum, 

he  mseg  $one  la"$an  gast, 

feohtende  fe6nd  175 

flednde  gebringan, 


teareth  asunder : 

hunger  it  despoileth, 

hell  it  destroyeth, 

fire  it  casteth  asunder, 

glory  it  buildeth  up. 

More  courageous  is  it 

than  this  world, 

stronger  in  its  position 

than  the  gripe  of  all  the  rocks. 

It  is  the  leech  of  the  lame, 

the  light  of  the  blind, 

it  is  also  the  door  of  the  deaf, 

the  tongue  of  the  dumb, 

the  shield  of  the  guilty, 

the  dwelling  of  the  Creator  ; 

the  bringer  of  the  flood, 

the  saviour  of  the  people, 

the  heir  of  the  waves 

of  the  poor  fishes, 

and  the  defence  of  the  worms, 

the  refuge- wood  of  beasts, 

a  guardian  in  the  wilderness, 

the  garden  of  worship  : 

and  he  that  will  earnestly 

this  God's-word 

sing  in  sooth, 

and  him  will  ever 

love  without  crime, 

he  may  the  hated  spirit, 

the  fighting  fiend 

bring  to  flight, 


147.  A.  ahie'SetS.  B.  gehide'S.  149.  B.  toworpeft.  152.  B.  raiddangeardes. 
153.  B.  he  is  strengra.  154.  B.  ealle.  155.  B.  lamana.  156.  B.  winciendra. 
158.  B.  deadra.  161.  B.  feriend.  162.  B.  neriend.  164.  B.  fixa.  165.  B.  del. 
and.  A.  welm.  B.  wlence.  167.  B.  del.  on.  westennes.  168.  B.  weorftmynta. 
171.  B.  smealice.  172.  B.  symle  liuan.  173.  B.  wile  butan.  174.  B.  la$an 
gesi'S.  175.  B.feohterne.  176.  A.  gebrengan. 


140 


SALOMON  AND  SATURN. 


180 


gif  $ti  him  arrest  on  ufan 

ierne  gebringest 

Prologa  prima 

"Sam  is  JJ  P  nama  : 

hafaft  guiSmecga 

gyrde  lange, 

gyldene  gade, 

and  a"  ^one  g  [rim]  man  fednd 

swrSmdd  swiped ;  IBS 

and  him  on  swafte  fylgeft 

JJ   A  ofermsegene, 

and  hine  eac  ofslyhiS. 

T  T  hine  teswa^S,  and  hine 
on  fta  tungan  sticaft,          190 

wraesteiS  him  iSaet  woddor, 
and  him  iSa  wongan  briceiS. 

M  E  hine  yfla«, 
swa"  he  a"  wile 

ealra  fednda  gehwone         195 
faeste  gestandan  ; 
iSonne  hine  on  uniSanc,  R  R 
eorringa  gesece'S ; 
bdcstafa  brego 
bregde^  sona  200 

feond  be  ^dm  feaxe, 
laete^  flint  brecan 
seines  sconcan ; 
he  ne  besceawaft  no 
his  leomena  li^S,  205 

ne  biiS  him  laece  g<5d. 
WendeiS     he     hine     ftonne 
[under  wolcnum 


if  thou  at  first  over  him 
earnestly  bringest 
Prologa  prima 
whose  name  is  P: 
the  warrior  has 
a  long  rod, 
with  a  golden  goad, 
and  ever  the  grim  fiend 
fierce-minded  smiteth ; 
and  on  his  track  pursueth 
A  with  mighty  power, 
and  him  also  beateth. 
T  plagueth  him,  and  him 
in  the  tongue  stabbeth, 
twisteth  his  throat  for  him, 
and  his  cheeks  breaketh. 
E  afflicteth  him, 
as  he  ever  will 
fastly  stand  against 
every  foe  ; 

then  little  to  his  pleasure,  R 
shall  angrily  seek  him  ; 
the  prince  of  letters 
shall  soon  whirl 
the  fiend  by  his  hair, 
he  will  let  the  flint  break 
the  phantasm's  shanks ; 
never  shall  he  witness 
the  comfort  of  his  limbs,  [him. 
nor  shall  any  leech  be  good  for 
Then    shall    he    depart    under 

[the  welkin, 


177.  B.  del.  on.  178.  B.  yorn  gebringei5.  A.  gebrengest.  179.  B.  prologo 
prime.  180.  The  simple  letters  stand,  without  Runes  in  B.  181.  A.  after  guft 
a  modern  hand  has  written  o.  A.  maecga.  B.  giVSmaga.  182.  A.  gierde.  184.  B. 
grymman.  185.  A.  sweopaft.  186.  B.  del.  him.  l8ete"5,  over  which  is  written 
filgift.  188.  B.  ofslehS.  189.  with  T  ends  the  MS.  B.  207.  MS.  hiene. 


SALOMON  AND  SATURN. 


141 


wigsteall  se*ce$ 

hedlstre  behelmed, 

buruhimbrSsetheortanwa,  210 

ftonne  [h]e  hangiende 

helle  wisce$, 

iSaes  engestan 

eftel-rices ; 

iSonne  hine  forcinnaiS         215 

fta  cyrican  ge  ttinas. 

H  [  [som]od 

aeghwseiSer  bringeft 

sweopan  of  siSe ; 

sargiaiS  hwile  220 

fremdne  flaischoman, 

feorh  ne  bemurneiS  ; 

ftonne  h  S  cymeft, 

engla  geraeswa, 

wuldores  staef,  225 

wr£<5ne  gegripeiS 

fe<5nd  be  'Sam  fdtum, 

laeteft  foreweard  hleor 

on  strangne  stan, 

and  stregda^  to^as  230 

geond  helle  heap  : 

hyde^  hine  aeghwylc 

sefter  sceades  scinian  ; 

sceaSa  bi^  gebysigod, 

Satanes  Segn  235 

swi^e  gestilled. 

Swylce  hint1  X  Q  and  II  V 

cwealme  gehnaege^, 

fro  me  folctogan 

fara^S  him  tdgegnes,  240 


his  fortress  seek 

covered  with  darkness,  [heart, 

at  any  rate  he  will  be  sad  at 

when  he  hanging 

hell  shall  wish  for, 

the  narrowest 

of  realms ; 

when  him  shall  repudiate 

both  churches  and  houses. 

N  and  O  together, 

either  bringeth 

a  sweep  from  his  journey ; 

by  times  they  shall  afflict 

the  strange  body, 

his  life  they  shall  not  care  for ; 

then  cometh  S, 

the  prince  of  angels, 

the  staff  of  glory, 

he  shall  clutch  the  angry 

fiend  by  the  feet, 

shall  dash  his  forward  cheek 

on  the  strong  stone, 

and  scatter  his  teeth 

around  the  crowds  of  hell : 

each  one  shall  hide  himself 

in  the  indistinctness  of  shadow; 

the  fiend  shall  he  trouble, 

Satan's  thane 

made  very  still. 

Also  him  Q  and  U 

with  death  shall  approach, 

the  prudent  leaders 

shall  advance  against  him, 


210.  MS.  heartan.     216.  MS.  tuinnas.     237.  MS.  hiene. 


142 


SALOMON  AND  SATURN. 


habbaft  ledht  speru, 
lange  sceaftas, 
swlSmdde  swedpan ; 
swenga  ne  wyrnaiS 
dedrra  dynta ;  245 

him  br$  8aet  dedfol  \tf$. 
Donne  hine  ^  L 
and  se  yrra  J~l  C 
gu^e  begyrdaft ; 
geap  staef  wige$  250 

biterne  brdgan  : 
bygaft  son  a 
helle  hseftling, 
"Saet  he  on  hinder  gse$  : 
•Sonne  hine  F  ¥  and  M  M 
titan  ymbftringaS 
scyldigne  sceaftan ; 
habbaiS  scearp  speru, 
atole  earhfare ; 
seled  laetaft  260 

on  'Sees  fedndes  feax 
fidna  stregdan, 
biterne  brdgan ; 
banan  heardlice 
grimme  ongildaft,  265 

"Sees  hie  oft  gilp  brecaft. 
Donne  hine  aet  niehstan 
nearwe  stilled 
se  ge£pa, 

God  sendees  270 

fredndum  on  fultum ; 
fare«  ffifter  H  D, 
fifmaegnum  full : 


they  have  light  spears, 

long  shafts, 

sweeps  strong  of  mood ; 

blows  they  spare  not, 

dear  dints ; 

loathly  to  them  is  the  Devil. 

ThenL 

and  angry  C 

shall  gird  him  about  with  war ; 

the  crooked  letter  wageth 

bitter  terror : 

soon  shall  shrink 

hell's  captive, 

so  that  he  goeth  backward. 

then  shall  ¥  and  M 

throng  from  without 

about  the  guilty  wretch ; 

sharp  spears  have  they, 

the  terrible  flight  of  arrows  : 

they  shall  let  fire 

upon  the  fiend's  hair 

strew  its  shafts, 

a  bitter  terror ; 

the  mischief  fiercely 

with  rage  they  shall  repay, 

that  often  pride  breaketh  them. 

Then  him  at  last 

narrowly  shall  still 

G  the  crooked, 

whom  God  sendeth 

a  support  to  his  friends  ; 

D  fareth  after, 

full  of  five  virtues  : 


253.  MS.  haeftlig.      265.  ongielda*.      272.    faerefi. 


SALOMON  AND  SATURN. 


143 


fyr  bi$  se  $ridda ; 
staef  strsete  nea"h 
stille  bideft. 
H  onetteft, 
engel  hine  scirpeft, 
Cristes  cempan, 
on  cwicum  wsedum 
Godes  spyrigendes, 
gednges  hrsegles. 
Donne  hine  on  lyfte 
lifgetwinnan, 


five  is  the  third ; 
275  the  letter  near  the  street 

shall  abide  still. 

H  shall  hasten, 

the  angel  shall  clothe  him, 

Christ's  warrior, 
280  in  the  quick  weeds 

of  enquiring  God, 

in  a  new  garment. 

Then  him  in  the  lift, 

the  twins  of  life, 


under  tungla  getrumum,  235     beneath  the  masses  of  the  stars, 


twigena  ordum, 
swedpum  seolfrenum, 
swifte  weallaft, 
oftftaet  him  ba"n  blicaft, 
bledaiS  sedran  ; 
gartorn  gedtaft 
gifrum  dedfle. 


with  points  of  twigs, 
with  silver  sweeps, 
shall  mightily  vex, 
until  the  bone  appear, 
290     the  veins  shall  bleed  :       [pour 
the  rage  of  shafts  they  shall 
on  the  greedy  devil. 


Maeg  symle  se  Godes  cwide     Ever  may  the  God's  word, 


gumena  gehwylcum, 
ealra  fednda  gehwone 
flednde  gebringan, 
•Surh  man  nes  mu$, 
m^nfulra  heap 
sweartne  geswencan  ; 
naefre  hie  ^aes  sellice 
bledum  bregda^ 
aefter  bancofan, 
f  eft  erh  oman  onfdft. 
Hwilum  flotan  gripaft, 
hwilum  hie  gewendaft 
on  Wynnes  lie 


for  every  man, 

*  * 

295     every  fiend 
put  to  flight, 
through  mouth  of  man, 
the  troop  of  evil  ones 
the  black  troop  oppress ; 
let  them  never  so  strangely 
change  with  colours 
in  their  body, 
or  assume  plumage. 
Sometimes  they  seize  the  sailor, 
sometimes  they  turn 
into  the  body  of  a  snake 


300 


sos 


278.   scierpeft.     286.  tuigena.     287.    seolfrynum.     293.  simle.     295.  gehwane. 
296.  gebrengan.     298.  manfullra.     300.  syllice. 


144 


SALOMON  AND  SATURN. 


[scearpes]  and  sticoles, 
stingaft  nyten 
feldgongende, 
feoh  gestrudaiS ; 
hwilum  hie  on  waetere 
wicg  gehnsegaft, 
hornum  ge-hea*wa3 
o^ftaet  him  heortan  bldd, 
famig  flddes  baeft, 
foldan  geseceiS. 
Hwilum  hie  gefeteraft 
fseges  monnes  handa  ; 
gehefegaft  ftonne  he 
set  hilde  sceall 
wr<S  Ja*3werud 
lifes  tiligan  : 

a*writaft  hie  on  his  waepne 
wselnota  hea*p, 


310 


315 


320 


sharp  and  piercing, 
they  sting  the  neat 
going  about  the  fields, 
they  destroy  the  cattle  ; 
sometimes  in  the  water 
they  bow  the  horse, 
with  their  horns  they  hew  him 
until  his  heart's  blood, 
a  foaming  bath  of  flood, 
falls  to  the  earth. 
Sometimes  they  fetter 
the  hands  of  the  doomed ; 
they  make  them  heavy  when  he 
is  called  upon  in  war 
against  a  hostile  troop 
to  provide  for  his  life  : 
they  cut  upon  his  weapon 
a  heap  of  fatal  marks, 


308.  stingeft  nieten.  310.  gestrudeft.  311.  he.  312.  gehnaege$.    313.  geheaweft. 
317.  he.    323.  awriteft  he.     324.  waellnota. 


Saturnus  cwaeft.  Ac  hu  moniges  bleds  biiS  "Sset  dedfol  and 
se  Pater  Noster  ftonne  hie  betwih  him  gewinnaiS  ? 

Saloman  cwseiS.     Dritiges  bleds. 

Saturnus  cwaerS.     Hwaet  sindon  i5a  aerestan  ? 

Saloman  cwseiS.  Daet  dedfol  biS  serest  on  gedgo^h^de,  on 
cikles  onlicnisse :  ^onne  bii5  se  Pater  Noster  on  haliges 
gastes  onlicnisse.  Driddan  si^e  bi^  ftaet  dedfol  on  dracan 
onlicnisse :  feorSan  si^e  bi^  se  Pater  Noster  on  straeles  on- 
licnisse fte  Brachia  Dei  hatte.  Fiftan  si^e  bi^  "Saet  dedfol 
on  iSystres  onlicnisse  :  sixtan  t?i5e  bi^  se  Pater  Noster  on 

*• 

ledhtes  onlicnisse.     SeofoSan  si?5e  biiS  Sonne  i5iet  dedfol  on 


SALOMON  AND  SATURN. 


145 


bealwe  bdcstafas ;  325 

bill  forscrifaft, 

meces  maerSo. 

ForSon  nsenig  man 

scile  oft  orSances 

ut£bredan  330 

wsepnes  ecgge, 

"Sedh  $e  him  se  vvlite  cweme  ; 

ac  symle  he  sceal  singan, 

•Sonne  he  his  sweord  geted, 

Pater  Noster,  335 

and  ftaet  PalmtreoV 

biddan  mid  blisse, 

•Sset  him  bu  gife 

feorh  and  folme, 

iSonne  his  fednd  cyme.      340 


baleful  letters  ; 

they  write  away  the  bill, 

the  glory  of  the  sword. 

Therefore  should  no  man 

often  without  a  cause 

draw  forth 

the  weapon's  edge, 

although  its  beauty  please  him ; 

but  ever  let  him  sing, 

when  he  his  sword  draweth, 

the  Pater  Noster, 

and  the  palm-tree 

joyfully  pray, 

that  it  will  give  him  both 

life  and  hand, 

when  his  foe  cometh. 


[At  this  point  the  couplets  cease,  and  the  following  prose  frag- 
ment is  inserted,  but  without  any  break  in  the  MS.~\ 


326.  forscrifeS. 


SatuntUfl  quoth.  But  how  many  shapes  will  the  devil  and 
the  Pater  Noster  take  when  they  contend  together  ? 

Salomon  quoth.     Thirty  shapes. 

Saturnus  quoth.     What  are  the  first  ? 

Salomon  quoth.  The  devil  will  be  first  in  the  shape  of 
youth,  in  the  likeness  of  a  child  :  then  will  the  Pater  Noster 
be  in  the  likeness  of  a  holy  spirit.  The  third  time  will  the 
devil  be  in  the  likeness  of  a  dragon  :  the  fourth  time  will 
the  Pater  Noster  be  in  the  likeness  of  the  shaft  that  is  called 
Brachia  Dei.  Fifthly  will  the  devil  be  in  the  likeness  of 
gloom  :  sixthly  will  the  Pater  Noster  be  in  the  likeness  of 
light.  Seventhly  then  will  the  devil  be  in  the  likeness  of  a 

SALOM.  L. 


146  SALOMON  AND  SATURN. 

wildedres  onlicnisse :  eahteo^an  siSe  br$  se  Pater  Noster  on 
hwaeles  onlicnisse  $e  Leuiathan  hatte.  Nigoftan  si3e 
iSset  deofol  on  atoles  swefnes  onlicnisse  :  teoftan  sifte  br$ 
ftonne  se  Pater  Noster  on  heofonlicre  gesilrSe  onlicnisse. 
Endleftan  sl<$e  br3  "S^et  deofol  on  yfles  wifes  onlicnisse : 
twelftan  si$e  br$  se  Pater  Noster  on  heofonlicre  byrnan  on- 
licnisse. Breoteoftan  slSe  br3  ftaet  deofol  on  sweordes  on- 
licnisse :  feowerteoiSan  srSe  br<5  se  Pater  Noster  on  gyldenre 
byrnan  onlicnisse.  Fifteoftan  siSe  bi^  ftaet  deofol  on  bremles 
onlicnisse :  sixteoftan  si^e  bi^S  se  Pater  Noster  on  seolfrenes 
earnes  onlicnisse.  SeofonteoSan  si^e  bi^S  ^onne  ftaet  deofol 
on  sieges  onlicnisse :  eahtateoftan  si^e  bi^S  se  Pater  Noster 
on  seolfrenes  earnes  onlicnisse.  Nigonteoftan  si$e  bi'S  iSset 
dedfol  on  fylles  onlicnisse  :  xx  siSe  bi^  [se]  Pater  Noster  on 
Cristes  onlicnisse.  On  xxi  sifte  br$  iSaet  de<5fol  on  aetrenes 
fugeles  onlicnisse :  on  xxii  sifte  bi^  se  Pater  Noster  on  gyl- 
denes  earnes  onlicnisse.  On  xxiii  sifte  br$  iSaat  de<5fol  on 
wulfes  onlicnisse :  on  xxiiii  siSe  br3  se  Pater  Noster  on 
gyldenre  racenteage  onlicnisse.  On  xxv  slSe  brS  iSaet  deofol 
on  wrohte  onlicnisse :  on  xxvi  si$e  biiS  se  Pater  Noster  on 
sibbe  onlicnisse.  On  xxvi  siiSe  br$  ^33t  dedfol  on  yfeles  ge- 
J?ohtes  onlicnisse :  on  xxviii  sifte  biiS  se  Pater  Noster  on 
£rfaestes  ga^tes  onlicnisse.  On  xxviiii  sifte  biiS  de<5plicor 
gehwyrfed  ^aet  deofol  on  dedftes  onlicnisse. 


Salomon  cw&ft.  Domlicor  br3  ^Sonne  se  Pater  Noster  ge- 
hwyrfed on  Dryhtnes  onlicnisse. 

Saturnus  cwaeS.  Ac  hwa  aspyrei5  ftaet  dedfol  of  geofones 
holte,  and  hine  gebringeiS  on  iSdra  Cristes  cempena  faeiSmuin 

"Sus  ha"tton,  Cherubin  and  Seraphin  ? 

[Salomon  cwaeft.]     Uriel  and  Rumiel. 


SALOMON  AND  SATURN.  147 

wild-beast :  eighthly  will  the  Pater  Noster  be  in  the  likeness 
of  the  whale  that  is  called  Leuiathan.  Ninthly  will  the 
devil  be  in  the  likeness  of  a  foul  dream :  then  tenthly  will 
the  Pater  Noster  be  in  the  likeness  of  a  heavenly  vision.  The 
eleventh  time  will  the  devil  be  in  the  likeness  of  a  bad  woman  : 
the  twelfth  will  the  Pater  Noster  be  in  the  likeness  of  a  hea- 
venly breastplate.  The  thirteenth  time  will  the  devil  be  in 
the  likeness  of  a  sword  :  the  fourteenth  time  will  the  Pater 
Noster  be  in  the  likeness  of  a  golden  breastplate.  The  fif- 
teenth time  will  the  devil  be  in  the  likeness  of  a  bramble  : 
the  sixteenth  time  will  the  Pater  Noster  be  in  the  likeness  of 
a  silver  eagle.  Then  the  seventeenth  time  will  the  devil  be 
in  the  likeness  of  a  hammer:  the  eighteenth  time  will  the 
Pater  Noster  be  in  the  likeness  of  a  silver  eagle.  The  nine- 
teenth time  will  the  devil  be  in  the  likeness  of  a  fall :  the 
twentieth  time  will  the  Pater  Noster  be  in  the  likeness  of 
Christ.  At  the  twenty-first  time  the  devil  will  be  in  the 
likeness  of  a  poisonous  bird  :  on  the  twenty-second  time  the 
Pater  Noster  will  be  in  the  likeness  of  a  golden  eagle.  On 
the  twenty-third  time  will  the  devil  be  in  the  likeness  of  a 
wolf :  on  the  twenty-fourth  time  the  Pater  Noster  will  be  in 
the  likeness  of  a  golden  chain.  On  the  twenty-fifth  time 
will  the  devil  be  in  the  likeness  of  wrath  :  on  the  twenty- 
sixth  will  the  Pater  Noster  be  in  the  likeness  of  Peace.  On 
the  twenty-seventh  time  will  the  devil  be  in  the  likeness  of 
an  evil  thought :  on  the  twenty-eighth  time  will  the  Pater 
Noster  be  in  the  likeness  of  a  pure  spirit.  On  the  twenty- 
ninth  time  will  the  devil  be  still  more  deeply  changed  into 
the  likeness  of  death. 

Salomon  quoth.  Then  will  the  Pater  Noster  be  more 'glo- 
riously changed  into  the  likeness  of  the  Lord. 

Saturnus  quoth.  But  who  shall  track  the  devil  from  the 
covert  of  ocean,  and  bring  him  to  the  hands  of  Christ's 
champions,  who  are  thus  named,  Cherubim  and  Seraphim  ? 

Salomon  quoth.     Uriel  and  Rumiel. 

L2 


148  SALOMON  AND  SATURN. 

Saturnus  cwaeft.  Ac  hwa*  scedtaft  ftaet  dedfol  mid  weal- 
lendum  straelum  ? 

Saloman  cwae'S.  Se  Pater  Noster  scedtaft  "Sjet  dedfol  mid 
weallendum  straelum  ;  and  sed  liget  hit  baerneS  and  tacna'S, 
and  se  regn  hit  [on]  ufan  wyrSeft,  and  $a  genipu  hit  dweliaft, 
and  se  ftunor  hit  'Srysceft  mid  ftaere  fyrenan  aecxe,  and  hit 
drifeft  to  ftaere  irenan  racenteage  "Se  his  fseder  on  eardaft, 
Satan  and  Sathiel.  And  'Sonne  "Saet  dedfol  swiSe  wergaiS  hit 
seceft  scyldiges  mannes  nyten,  o^e  unclaene  tredvv ;  oftfte  gif 
hit  mete^  ungesenodes  mannes  rntift  and  lichoman,  and  hit 
ftonne  on  forgitenan  mannes  innelfe  gewite$,  and  'Surh  his 
fel  and  "Surh  his  flaesc  on  'Sa  eor^an  gewite^S,  and  $anon  helle 
westen  gespyrrei5. 

Saturnus  cwae^.     Ac  htilic  he^fod  hafaft  se  Pater  Noster  ? 

Saloman  cwaeft.  Pater  Noster  hafa^S  gylden  heafod  and 
silfren  feax ;  and  i$ea"h  ^e  ealle  eorSan  waster  syn  gemenged 
wiiS  $a"m  heofonlicum  waetrum  uppe  on  a"ne  aedran,  and  hit 
samlice  rinan  onginne  eal  middangeard  mid  eallum  his  ge- 
sceaftum,  he  maeg  under  ^aes  Pater  Nosters  feaxe  anum  locce 
drige  gestandan :  and  his  ea*gan  sindon  xxi  iSusendum  si^a 
beorhtran  'Sonne  ealles  middungeardes  eor^e,  ^eah  'Se  hed 
sy  mid  ^aera  beorhtestan  lilian  blostmum  of  br^eded,  and  aeg- 
hvvylc  blostman  leaf  haebbe  xii  sunnan,  and  aeghwylc  blostma 
haebbe  xii  monan,  and  aeghwylc  moria  sy  synderlice  xii 
'Susendum  siiSa  beorhtra  ^onne  he  ged  waes  aer  Abeles  siege. 

Saturnus  cwae'S.  Ac  hulic  is  ^fes  Pater  Nosters  sed  wlitige 
heorte  ? 

Saloman  cwaeft.  His  heorte  is  xii  ftusendum  si^a  beorhtre 
'Sonne  ealle  'Sas  seofon  heofonas  iSe  tis  sindon  ofergesette, 
"Seah  'Se  hie  syn  ealle  mid  "Sy  ddmiscan  fyre  onaeled,  and  'Sedh 
•Se  eal  "Seds  eor^e  him  neo"San  tdgegnes  birne,  and  hed  haebbe 
fyrene  tungan,  and  gyldenne  hracan,  and  ledhtne  mti^  inne- 
weardne.  And  'Sea^h  "Se  eal  middangeard  sy  fram  Adames 


SALOMON  AND  SATURN.  149 

Saturnus  quoth.  But  who  will  shoot  the  devil  with  boil- 
ing shafts  ? 

Salomon  quoth.  The  Pater  Noster  will  shoot  the  devil 
with  boiling  shafts ;  and  the  lightning  will  burn  and  mark 
him,  and  the  rain  will  be  shed  over  him,  and  the  thick  dark- 
ness confuse  him,  and  the  thunder  thrash  him  with  the  fiery 
axe,  and  drive  him  to  the  iron  chain  wherein  his  father 
dwelleth,  Satan  and  Sathiel.  And  when  the  devil  is  very 
weary  he  seeketh  the  cattle  of  some  sinful  man,  or  an  unclean 
tree  ;  or  if  he  meeteth  the  mouth  and  body  of  a  man  that  hath 
not  been  blessed,  then  goeth  he  into  the  bowels  of  the  man 
who  has  so  forgotten,  and  through  his  skin  and  through  his 
flesh  departeth  into  the  earth,  and  from  thence  findeth  his 
way  into  hell-desert. 

Saturnus  quoth.  But  what  kind  of  head  hath  the  Pater 
Noster  ? 

Salomon  quoth.  The  Pater  Noster  hath  a  golden  head 
and  silver  hair;  and  although  all  the  waters  of  the  earth 
should  be  mingled  with  the  waters  of  heaven  above  into  one 
channel,  and  it  should  begin  to  rain  them  together  upon  the 
earth  and  all  its  creatures,  yet  might  it  stand  dry  under  a 
single  lock  of  the  Pater  Noster's  hair  :  and  his  eyes  are  twelve 
thousand  times  brighter  than  all  the  earth,  though  it  should 
be  overspread  with  the  brightest  lily-blossoms,  and  the  leaf 
of  every  blossom  should  have  twelve  suns,  and  every  blossom 
twelve  moons,  and  every  individual  moon  should  be  twelve 
thousand  times  brighter  than  it  was  ere  Abel's  murder. 

Saturnus  quoth.  But  what  is  the  Pater  Noster's  beauteous 
heart  like  ? 

Salomon  quoth.  His  heart  is  twelve  thousand  times 
brighter  than  the  seven  heavens  that  are  set  over  us,  though 
they  should  all  be  kindled  with  the  doomsday  fire,  and  though 
all  this  earth  should  burn  up  from  beneath  them,  and  it 
should  have  a  fiery  tongue,  and  golden  throat,  and  a  light 
mouth  from  within.  And  although  all  the  world  should  be- 


.150  SALOMON  AND  SATURN. 

frymfte  edniowe  geworden,  and  inra  gehwylc  haebbe  ^Sa  xii 
snyttro  Habrahames  and  Isaces  and  Jacobes,  and  &nra  ge- 
hwylc mote  lifigan  iSreo  bund  wintra,  ne  magon  by  ftaere 
tungan  gerecnisse,  ne  hire  maegnes  swiftmodnisse  aspyrian. 
And  his  earmas  sindon  xii  ftusendum  sf$a  lerigran  $onne 
ealles  middangeardes  eorSe,  oiSfte  beamas,  iSeah  iSe  by  syn 
mid  fty  beorhtestan  wyrhtan  folmum  tosomne  gefeged,  and 
anra  gehwylc  ende  sy  fram  oftrum  to  iSam  midle  mid  fty 
gulliscan  seolfre  oferworht,  and  mid  $am  neorxnawonges 
compgimmum  astaened  ;  and  his  handa  twa,  by  sint  bradran 
ftonne  xii  middangeardas  "Seah  hy  syn  ealle  tosomne  gesette. 
And  se  halga  cantic  he  hafaS  gyldene  fingras,  and  "Sara  is 
anra  gehwylc  synderlice  xxxtigum  ftusenduui  dsela  lengra 
ftonne  eal  middangeard  o'S^e  eor^Se ;  and  on  "Saes  Pater 
Nosters  ftsere  swi^ran  handa  is  gyldenes  sweordes  onlicnis, 
fet  is  eallum  6^5rum  waepnum  ungelic ;  his  leoma  he  is  hlutra 
and  beorhtra  ftonne  ealra  heofona  tunglu,  o'S'Se  on  ealre 
eor^an  syn  goldes  and  seolfres  frastwednissa  and  faegernissa : 
and  ^aes  dryhtenlican  waepnes  seo  swi^re  ecglast  he  is  mildra 
and  gemetfaestra  $onne  ealles  middangeardes  swetnissa,  aftfte 
his  stencas ;  and  seo  winstre  ecglast  "Saes  ilcan  waepnes,  he 
is  re^ra  and  scearpra  iSonne  eal  middangeard,  "Seah  he  sy 
binnan  his  feower  hwommum  fulgedrifen  wildedra,  and  anra 
gehwylc  de<5r  haebbe  synderlice  xii  hornas  Irene,  and  anra 
gehwylc  horn  haebbe  xii  tindas  Irene,  and  anra  gehwylc  tind 
haabbe  synderlice  xii  ordas,  and  anra  gehwylc  [ord]  sy  xii 
iSusendum  si^a  scearpra  $onne  seo  dn  flan  3e  sy  fram  hund- 
twelftigum  hyrdenna  geondhyrded.  And  "Seah  -Se  seofon 
middangeardas  syn  ealle  on  efn  abraedde  on  Jrisses  anes  onlic- 
nisse,  and  ^aer  sy  eal  gesomned  ^Ssette  heofon  o^iSe  hel  o$8e 
eor^e  aefre  acende,  ne  magon  hy  'Sa  lifes  linan  on  middan 
ymbfaeftmian.  And  se  Pater  Noster  he  maeg  ana  ealla  ge- 
sceafta  on  his  ^aere  swi^ran  hand  on  anes  weaxaepples  onlic- 
nisse  geiSyn  and  gewringan.  And  his  ge^oht  he  is  springdra 
and  swiftra  Sonne  xii  Siisendu  haligra  gasta,  Seah  Se  anra 


SALOMON  AND  SATURN.  151 

come  renewed  from  Adam's  creation,  and  each  man  should 
have  the  twelve  wisdoms  of  Habraham  and  Isaac  and  Jacob, 
and  each  might  live  three  hundred  years,  yet  could  not  they 
discover  the  relation  of  his  tongue,  nor  the  highmindedness 
of  his  might.  And  his  arms  are  twelve  thousand  times  longer 
than  all  this  earth,  or  its  trees,  though  they  should  all  be 
compacted  together  with  the  brightest  workmen's  hands,  and 
each  end  from  the  other  should  be  overwrought  to  the  middle 
with  gilded  silver,  and  stoned  with  the  gems  of  paradise ;  and 
his  two  hands  are  broader  than  twelve  worlds,  though  they 
should  all  be  set  together.  And  the  holy  song  hath  golden 
fingers,  and  each  of  them  is  individually  thirty  thousand  times 
longer  than  all  the  world  or  the  earth ;  and  in  the  Pater 
Noster's  right  hand  is  the  likeness  of  a  golden  sword,  unlike 
all  other  weapons  ;  its  gleam  is  clearer  and  brighter  than  all 
the  constellations  of  the  heavens,  than  there  are  ornaments 
and  fairness  of  gold  and  silver  in  all  the  earth  :  and  the  right 
edge  of  the  lordly  weapon  is  milder  and  more  moderate  than 
all  the  sweetness  or  the  perfumes  of  the  world  ;  and  the  left 
edge  of  the  same  weapon  is  fiercer  and  sharper  than  all  the 
world,  though  between  its  four  pinnacles  it  should  be  driven 
full  of  wild- beasts,  and  every  individual  beast  should  have 

<*  » 

twelve  horns,  and  every  horn  twelve  tines  of  iron,  and  every 
single  tine  twelve  points,  arid  every  point  should  be  twelve 
thousand  times  sharper  than  an  arrow  which  has  been  tem- 
pered by  a  hundred  and  twenty  hardeners.  And  though  seven 
worlds  should  be  all  spread  abroad  together  in  the  likeness  of 
this  one,  and  therein  should  be  collected  all  that  heaven  or 
hell  or  earth  ever  gave  birth  to,  yet  could  they  not  embrace 
the  line  of  life  round  the  middle.  And  the  Pater  Noster  alone 
might  twist  and  wring  all  creatures  in  his  right  hand  into  the 
likeness  of  a  wax-apple.  And  his  thought  is  more  active  and 
quicker  than  twelve  thousand  holy  spirits,  though  each  single 


152  SALOMON  AND  SATURN. 

gehwylc  gast  haebbe  synderlice  xii  fefterhoman,  and  anra  ge- 
hwylc  iVSerhoma  hsebbe  xii  windas,  and  anra  gehwylc  wind 
twelf  sigefaestnissa  synderlice.  And  his  stefen  heo  is  hludre 
"Sonne  eal  mancyn  o'SiSe  eal  wildedra  cyn,  $eah  fte  hy  syn 
ealle  on  ftone  munt  gessemnod,  $e  sy  in  "Saere  lengo'Se  seo  line 
•Se  wile  xxxiii  slSa  ealne  eorftan  ymbehwyrft  titan  ymblicgan. 
And  "Scab  i$e  ftaeron  gesomnod  sy  eal  "Saette  heofon  o$$e  hel 
oftSe  eorSe  aefre  acende,  and  anra  gehwylc  ge  "Saera  cweftendra 
ge  ftaera  uncwe'Sendra,  haebbe  gyldene  byman  on  mu$e,  and 
ealra  bymena  gehwylc  haebbe  xii  hleoftor,  and  hleo$ra  ge- 
hwylc sy  heofone  hearre  and  helle  deopre,  ^onne  gena  ^aes 
h^ilgan  cantices  se  gyldena  organ  he  hy  ealle  oferhleoSraft, 
and  ealle  "Sa  oiSre  he  adyfeiS. 

Saturnus  cwaeiS.  Ac  htilic  is  "Saes  [Pater  Nosters  se6 
wlitige  scrud  ? 

Salomon  cwaeS.]  Pater  Noster  hafa"S  gyldene  fonan,  and 
seo  fone  is  mid  xii  godwebbum  titan  ymbhangen,  and  anra 
gehwylc  godweb  hangaiS  on  hundtwelftigum  hringa  gyldenra. 
And  Saet  aereste  godweb  is  haten  Aurum  caeleste,  "Sam  'Siostro 
ne  magon  cxxtigum  mila  neah  gehleonian  :  ftonne  nemna'S 
englas  "Saet  aeftere  godweb,  Spiritum  Paraclitum  ;  in  ft£ni 
godwebcynne  bi~S  Sanctus  Mihhael  gescyrped  on  ddmes  daeg  : 
•Sonne  nemna^S  englas  ^aet  "Sridde  godweb  Pastoralices  ; 
"Saet  godweb  waes  on  "Saes  godwebbes  onlicnisse  'Se  geo  ymb 
mines  faeder  Dauides  columban  hangode  on  ftissum  ilcan 
temple  :  ^onne  is  "Saet  feoriSe  godweb  haten  Solacitum  ;  'Saet 
godweb  waes  on  "Saes  godwebbes  onlicnisse  'Se  geo  Abimelech 
se  goda  cyning  brohte  Criste  to  lacum  and  to  ansaegdnisse  : 
•Sonne  is  $aet  fifte  godweb  haten  Uita  perpetua  ;  "Saet  godweb 
is  "Sonne  iSaere  halgan  iSrinnisse  :  'Sonne  is  "Saet  sixte  godweb 
haten  Sacrificium  Dei  ;  "Saet  is  iSonne  on  ealra  dedra  an- 
licnisse  :  'Sonne  is  $aet  seofo^e  *  *  *  * 


leaf  of  the  MS.  has  been  here  cut  out.] 


SALOMON  AND  SATURN.  153 

spirit  should  have  twelve  coats  of  plumes,  and  every  coat  of 
plumes  twelve  winds,  and  every  individual  wind  twelve  victo- 
riousnesses.  And  his  voice  is  louder  than  all  the  human  race 
or  race  of  beasts,  though  they  should  all  be  gathered  on  a 
mountain,  whose  length  should  be  the  line  which  would  thirty- 
three  times  encompass  the  whole  circuit  of  the  earth.  And 
though  thereon  were  collected  all  that  heaven  or  hell  or 
earth  ever  gave  birth  to,  and  every  one  either  of  those  that 
speak  or  those  that  do  not  speak,  had  a  golden  trumpet  to  its 
mouth,  and  every  trumpet  had  twelve  sounds,  and  every 
sound  was  higher  than  heaven  and  deeper  than  hell,  yet  would 
the  golden  organ  of  the  holy  canticle  outsound  them  all,  and 

• 

deafen  all  the  rest. 

Saturnus  quoth.  But  what  [is  the  Pater  Noster's  beauteous 
garment  like  ? 

Salomon  quoth.]  The  Pater  Noster  hath  a  golden  banner, 
and  the  banner  is  hung  around  with  twelve  palls,  and  each 
pall  hangeth  on  a  hundred  and  twenty  golden  rings.  And  the 
first  pall  is  named  Aurum  c&leste,  which  darkness  may  not 
approach  within  a  hundred  and  twenty  miles :  then  the 
angels  call  the  second  pall  Spiritum  Paraclitum\  in  that 
kind  of  pall  will  Saint  Michael  be  clothed  at  Doomsday : 
then  the  angels  call  the  third  pall  Pastoralices ;  in  the  like- 
ness of  this  pall  was  that  which  hung  of  old  about  my  father 
David's  pillars  in  this  very  temple :  then  the  fourth  pall  is 
called  Solacitum  ;  in  likeness  of  this  pall  was  that  which  the 
good  king  Abimelech  brought  of  yore  as  an  offering  and  a 
sacrifice  to  Christ :  and  the  fifth  pall  is  called  Vita  per- 
petua ;  that  then  is  the  pall  of  the  holy  Trinity  :  then  the 
sixth  pall  is  called  Sacrificium  Dei ;  it  is  in  the  likeness  of 
all  animals  :  then  the  seventh  *  *  *  * 


154 


SALOMON  AND  SATURN. 


.     .     .     .     swice 

aer  he  soft  wite, 

ftaet  ft  a  synfullan 

sawla  sticien, 

mid  hettendum  345 

helle  to  middes ; 

hateft  ftonne  he£hcyning 

helle  betynan 

fyres  fulle, 

and  fta  fedndas  mid.  350 

Haefde  fta  se  snotra 

sunu  Dauides 

forcumen  and  forcyfted 

Caldea  eorl : 

hwaeftre  waes  on  saelum,    355 

sefte  of  sifte  cwom 

feorran  gefered ; 

nsefre  ser  his  ferh^  ahldg. 


.     .     .     .     desist, 
ere  he  truly  know, 
that  the  sinful 
souls  shall  stick, 
with  the  enemies 
in  the  rnidst  of  hell ;        [maud 
then  shall  the  mighty  king  corn- 
to  close  hell 
full  of  fire, 

and  the  fiends  with  it. 
Then  had  the  wise 
son  of  David  [knowledge 

overcome    and     surpassed    in 
the  earl  of  the  Chaldaeans  : 
yet  was  he  satisfied, 
who  on  his  journey  had  come 
dispatched  from  afar ; 
never    before    had    his    spirit 
laughed. 


SALOMON  AND  SATURN. 


PART  THE  SECOND. 


Hwaet !  Ic  flitan  gefrsegn 
on  fyrndagum  360 

modgleawe  men, 
middangeardes  raeswan, 
gewesan  ymbe  hyra  wisd<5m  5 
wyrs  deft  sefte  lyhS, 
oftSe  ftses  sdftes  ansaceft.  365 
Salomon  wres  bremra, 
fteah  i$e  Saturnus 


Lo !   I  have  learnt  that  there 
in  days  of  yore         [contended 
men  wise  of  mood, 
princes  of  the  earth, 
struggled  about  their  wisdom ; 
ill  doth  he  that  lieth, 
or  the  truth  rejecteth  ! 
Salomon  was  the  more  famous, 
although  Saturnus, 


SALOMON  AND  SATURN. 


155 


sumra  hrefde, 

bald  bredst-toga, 

boca  c[cega],  370 

[leorn]inga  locan. 

Land  eal  geondhwearf, 

[Indea  card,] 

[ea]st  Corsias, 

Persea  rice,  375 

Palestinion, 

Niniuen  ceastre, 

and  NorSpredan ; 

Meda  mafrSumselas, 

Marculfes  card ;  sso 

Saulus  rice 

swa  hit  su"3  licgeft 

ymbe  Gealboe, 

and  ymb  Geador ; 

NorSfilistina  flet,  385 

faesten  Creca, 

wudu  Egipta, 

wseter  Mathea, 

Claudas,  Coreffes, 

Caldea  rice,  390 

Creca  crseftas, 

cyn  Arabia, 

lare  Libia, 

loud  Siria, 

Pit^inia,  BirSanasan,         395 

Pamphilia  Pores  gemsere : 

Macedonia, 

Mesopotamie, 

Cappadocia, 

Cristes  Hierycho,  400 

Hierusa         .  . 


the  bold  chief, 

had  of  some 

books  the  keys, 

the  locks  of  learning. 

All  the  land  he  circled, 

[the  realm  of  Indians,] 

east  Corsias, 

the  kingdom  of  the  Persians, 

Palestinion, 

Nineveh  the  city, 

and  Northpredan ; 

the  treasure-halls  of  Medes, 

the  land  of  Marculf ; 

the  realm  of  Saul 

as  it  lieth  southward 

about  Gilboa, 

and  about  Geador ;      [listines, 

the  palace   of    the  north-Phi- 

the  fastness  of  the  Greeks, 

the  wood  of  the  Egyptians, 

the  waters  of  the  Matheans, 

Claudas,  Coreffes, 

the  realm  of  the  Chaldees, 

the  crafts  of  Greeks, 

the  kin  of  Arabians, 

the  lore  of  Lybians, 

the  land  of  Syrians, 

Bythinia,  Buthanasan, 

Pamphilia  Pores  boundary  : 

Macedonia, 

Mesopotamia, 

Cappadocia, 

Christ's  Hiericho, 

Jerusalem      .  .  . 


[Here  a  page  has  been  erased  and  overwritten^] 


156 


SALOMON  AND  SATURN. 


ic  stigie, 
nyttes  bicge, 
•Sean  .... 

wat  ic  ftonne  gif  ftu  gewitest 
on  Wendelsae, 
ofer  Coforfldd 

secean,  [hsebbe. 

*3u  wile  gilpan  $aet  i$u 
....  ena  beam  410 

forcumen  and  forcyiSed ; 
wat  ic  ftset  weeron  Caldeas 
guSe  ftses  gilpne, 
and  Sses  goldwlonce, 
mserSa  *&ES  mddige,  415 

ftaer  td  "Sam  monig  gelomp 
sti^  ymbe  Sanere  feld. 
Saga  me  from  "Sam  lande 
*Saer  naenig  fira  ne  maeg 
fdtum  gestseppan.  420 

SATUBNUS  cwsei5. 

Se  maera  wass  haten 

ssali^ende 

Weallende  Wulf, 

wer)?e(5dum  cu3 

Filistina,  425 

frednd  Nebrondes. 

He  on  $am  felde  gesldg 

XXV 

dracena  on  daegred, 

and  hine  $a  of  de^  offedll ; 

fori5an  ^as  foldan  ne  maeg 

fira  ssnig, 

^one  mearcstede 

mon  gesecan, 


or  I  mount, 

purchase  my  advantage, 
though     .     .     . 
I  know  then  if  thou  goest 
on  the  Wendel  sea, 
over  the  Cofor  flood 
to  seek  thy  country, 
that  thou  wilt  boast  thou  hast 
.     children  [knowledge; 
overcome    and     surpassed    in 
I  know  that  the  Chaldeans  were 
thus  boastful  in  war, 
thus  proud  of  gold, 
thus  moody  of  their  glory, 
since  news  of  that  was  brought 
south  about  Sanere  field. 
Tell  me  of  the  land 
where  no  man  may 
step  with  feet. 

SATUBNUS  quoth. 

The  sailor  over  the  sea, 

the  noble  one  was  named 

Wandering  Wolf, 

well  known  unto  the  tribes 

of  the  Philistines, 

the  friend  of  Nebrond. 

He  slew  upon  the  plain 

five  and  twenty 

dragons  at  daybreak,      [dead  ; 

and   himself  fell   down   there 

therefore  that  land  may  not 

any  man, 

that  boundary  place 

any  one  visit, 


SALOMON  AND  SATURN. 


157 


fugol  gefleogan, 
ne  "Son  ma  foldan  neat. 
Danon  aetorcyn 
eerest  gewurdon 
wide  onwaecned, 
fta  $e  nu  weallende 
iSurh  attres  oraiS 
ingang  rymaiS. 
Git  his  svveord  scinaft 
swifte  gescaened, 
and  ofer  fta  byrgena 
blicaiS  $a  hiltas. 


435     nor  bird  fly  over  it,          [field. 

or  any  more,  the  cattle  of  the 

Thence  the  poisonous  race 

first  of  all 

widely  arose, 
440     which  now  bubbling 

through  breath  of  poison 

force  their  way. 

Yet  shines  his  sword 

mightily  sheathed, 
445     and  over  his  burial-place 

glimmer  the  hilts. 


SALOMON  cwaeiS. 


Dol  br3 

on  deop  waeter, 

sefte  sund  nafaiS, 

ne  gesegled  scip,  450 

ne  fugles  flyht, 

ne  him  mid  fdtum  ne  maeg 

grund  geraecan  : 

huru  se  Godes  cunnaS 

ful  dyslice,  455 

dryhtnes  meahta. 

SATUBNUS  cwae$. 

Ac  hwaet  is  se  dumba  seiSe 
on  sumre  dene  rested, 
swi^e  snyttraiS ; 

seofon  tungan,         46o 
a^  tungena  gehwylc 
xx  orda, 

hafaft  orda  gehwylc 
engles  snytro ; 

wile  anra  hwylc    465 


SALOMON  quoth. 

Foolish  is  he  that  goeth 

on  deep  water, 

who  hath  not  skill  of  swimming, 

nor  a  ship  furnished  with  sails, 

nor  flight  of  bird, 

and  cannot  with  his  feet 

reach  to  the  bottom  : 

truly  he  tempteth  God 

very  foolishly, 

the  Lord's  might. 

SATUBNUS  quoth. 

But  who  is  the  dumb  one  who 

in  some  den  resteth, 

is  very  wise ; 

hath  seven  tongues, 

and  each  tongue  hath 

twenty  points, 

and  each  point  hath 

an  angel's  wisdom ; 

each  of  which  will 


158 


SALOMON  AND  SATURN. 


uppe  bringan,  so  bring  it  up, 

"Sset  <$u  fteere  gyldnan  gesihst  that  thou  mayst  see 


Hierusalem 
weal  las  blican, 


of  the  golden  Hierusalem 
the  walls  glitter, 


and  hyra  wynrod  lixan,    470     and  her  dear  cross  shine, 


softfsestra  segn  ? 
Saga  hwaet  ic  maene. 

SALOMON  cwaeft. 

Bee  syndon  breme, 

bodiaft  geneahhe 

weotedne  willan  475 

•Sam  "Se  wiht  hycgeft  ; 

gestrangaiS  hy  and  gestafteliaiS 

staftolfaestne  geiSoht, 

amyrga^S  modsefan 

manna  gehwylces  430 

of  'Sreanydlan 

hisses  lifes. 

SATURNUS  cwae^.  SATURNUS  quoth. 

Beald  br$  se^e  onbyrigeiS  Bold  is  he  that  tasteth 

boca  crseftes  ;  of  book-craft; 

symle  br3  i5e  wisra  485  ever  is  the  wiser 

"Se  hira  geweald  hsebbe. 


the  ensign  of  the  faithful  ? 
Say  what  I  mean. 

SALOMON  quoth. 

Books  are  famous, 

they  announce  sufficiently 

the  counselled  will 

for  him  that  thinketh  aught  ; 

they  strengthen  and  confirm 

the  steadfast  thought, 

they  purify  the  mind 

of  every  one 

from  the  enforced  need 

of  this  life. 


SALOMON  cwaeft. 

Sige  hy  onsenda^ 
so'Sfsestra  gehwam, 
haelo  hyiSe 
"Sam  "Se  hy  lufa^. 


SATUBNUS 

A'n  wisa  is 
on  woruldrice 


490 


he  that  hath  power  over  them. 

SALOMON  quoth. 

Victory  they  send 

to  every  steadfast  man, 

the  refuge  of  heal 

to  him  that  loveth  them. 

SATURNUS  quoth. 

A  wise  one  is  there 
in  the  world, 


SALOMON  AND  SATURN. 


159 


ymb  fta  me  fyrwet  bnec 

L  wintra, 

daeges  and  nihtes,  495 

fturh  deop  gesceaft  : 

gedmrende  gast 

deS  iugena  swa, 

aer  iSon  me  ge-unne 

ece  dryhten  500 

iSaet  me  geseme 

snoterra  mon. 

SALOMON 

Soft  is 

Seme  ic  "Se  recene 

ymb  fta  wreetlican  wiht.    sos 

Wilt  i$u  iSset  ic  iSe  secge  ? 

an  fugel  siteft 

on  Filistina 

middelgemaerum, 

munt  is  hine  ymbutan,      510 

geap  gylden  weal  ; 

georne  hine  healdaft 

witan  Filistina 


sagast. 


*r 

*          * 


515 


wsepna  ecgum, 

hy  "Saes  waere  cunnon^ 

healdaS  hine  nihta  gehwylce, 

nor^an  and  silvan  520 

on  twa  healfa 

twa  hund  wearda. 

Se  fugel  hafaiS 

ii ii  heafdu 

medumra  manna,  525 


concerning     whom     curiosity 

fifty  years,  [plagued  me 

day  and  night, 

through  the  deep  creation  : 

my  mourning  spirit 

doth  so  ever,  from  of  old, 

until  to  me  shall  grant 

the  eternal  Lord, 

that  me  shall  reconcile, 

some  wiser  man. 

SALOMON  quoth. 

True  is  what  thou  sayest. 

I  will  reconcile  thee  forthwith 

about  the  wondrous  wight. 

Wilt  thou  that  I  tell  thee  ? 

A  bird  sitteth 

in  the  Philistine's 

middle  district, 

a  mountain  is  about  him, 

a  lofty  golden  wall ; 

him  gladly  hold 

the  councillors  of  the  Philistines 

*  *         *         * 

*         *         *         * 

*  *         *         * 

with  the  edges  of  weapons, 

they  therefore  try  cunning, 

every  night, 

on  the  north  and  south, 

on  both  sides  [him. 

two   hundred    warders    guard 

The  bird  hath 

four  heads 

of  ordinary  men, 


160 


SALOMON  AND  SATURN. 


and  he  is  on  middan 

hwaelan  hiwes  ; 

he  hafaft  frSeru 

and  griffus  fet. 

*         *         *         *  530 

LicgeiS  lormum  fsest, 

locaiS  unhiore, 

swiSe  swinged, 

and  his  searo  hringeft; 

gilleft  geomorlice  535 

and  his  gym  sefaiS  ; 

wylleft  hine  on  'Sam  wite, 

wunaft  unlustum, 

singed  syllice, 

seldum  aefre  540 

his  leoma  licgaiS ; 

lengaiS  hine  hearde, 

ftynceiS  him  ftaet  sy  iSrisi 

xxx  iSusend  wintra 

eer  he  domdaeges  545 

dyn  gehyre. 

Nyste  hine  on  $sere  foldan 

fira  aenig, 

eorSan  cynnes,  ser  iSon 

ic  hine  ana  on f and,  550 

and  hine  fta"  gebaendan  het 

ofer  brad  wseter, 

[o^SJiSaet  hine  se  modigaheht 

Melotes  beam, 

Filistina  fruma,  555 

faeste  gebindan, 

lonnum  belucan, 

wi^  leodgryre. 

Done  fugel  hataiS 

foldbuende,  seo 


and  he  is  in  the  midst 
of  a  whale's  shape ; 
he  hath  wings 
and  griffin's  feet. 

*  >fc  *  * 

He  lieth  fast  in  bonds, 

he  looketh  monstrous, 

fiercely  he  swingeth, 

and  his  mail  ringeth  ; 

sadly  he  yelleth 

and  breathes  out  his  rage ; 

he  bubbles  in  his  pain, 

he  lives  in  sorrow, 

strangely  he  singeth, 

seldom  ever 

his  light  abates  ; 

hard  is  his  longing, 

troublesome  seem 

the  thirty  thousand  years 

before  he  doomsday's 

din  shall  hear. 

Him  knew  not  upon  earth 

any  of  men, 

of  human  race,  until 

I  alone  found  him,     [in  bonds 

and  commanded  him  to  be  put 

over  the  broad  water, 

till  him  the  haughty 

child  of  Melote  commanded, 

prince  of  the  Philistines, 

fast  to  bind, 

and  lock  with  chains, 

against  the  mighty  terror. 

That  bird 

the  inhabitants  of  earth, 


SALOMON  AND  SATURN. 


161 


Filistina  fruman, 
Uasa  mortis. 

SATURNUS  cwaeft. 

Ac  hwset  is  iSaet  wundor 
ftaet  geond  ftas  woruld  fareft, 
styrnenga  gseS,  665 

staiSolas  beateiS, 
aweccaiS  wdpdropan, 
winneft  oft  hider; 
ne  meeg  hit  steorra  ne  sta"n, 
ne  se  steapa  gim,  570 

waeter  ne  wildedr 
wihte  beswican  : 
ac  him  on  hand  gaeiS 
heardes  and  hnaesces, 
mycles  metes  ;  575 

him  to  mose  sceal 
gegangan  geara  gehwylce, 
grundbuendra, 
lyftfleogendra, 
laguswimmendra,  sso 

$ria  iSreoteno 
"Sdsend  gerimes. 


SALOMON  cwaeft. 

Yldo  bed^  on  eoriSan 

aeghwses  craeftig, 

mid  hy^endre 

hildewrsesne, 

rtimre  racenteage 

reece^  wide  ; 

langre  linan 

lisse^  eal  iSset  heo  wile  ; 

beam  heo  abreoteS, 

SALOM. 


the  princes  of  the  Philistines 
Vasa  Mortis.  [call, 

SATURNUS  quoth. 

But  what  is  the  wonder 

that     fareth     throughout    the 

fiercely  goeth,  [world, 

beateth  the  foundations, 

wakeneth  drops  of  sorrow, 

often  struggleth  hither ; 

neither  star  nor  stone, 

nor  the  lofty  gem, 

water  or  wild  beast, 

may  aught  escape  it : 

but  into  its  power  goeth 

hard  and  soft, 

much  meat; 

for  its  food 

every  year  shall  go, 

of  those  that  till  the  ground, 

of  those  that  fly  the  air, 

of  those  that  swim  the  water, 

thrice  thirteen 

thousand  in  number  ? 


SALOMON  quoth. 

Age  is  on  earth 

powerful  over  every  thing, 
585     with  its  capturing 

chain  of  war, 

with  its  vast  fetter 

wide  it  reacheth ; 

with  its  long  line 
590     it  haltereth  all  it  will ; 

the  tree  it  crusheth, 

K 


162 


SALOMON  AND  SATURN. 


and  bebriceft  telgum  ; 

astyreft  standene 

stefn  on  sifte, 

afylleft  hine  on  foldan  ;     595 

friteft  aefter  ftam 

wildne  fugol ; 

heo  oferwigeft  wulf, 

heo  oferbideft  s tan  as, 

heo  oferstigeft  style  eoo 

hio  abiteft  iren  mid  ome, 

deft  usic  swa. 

SATUBNUS  cwseft. 

Ac  forhwon  fealleft  se  sna"w, 
foldan  behydeft, 
bewrihft  wyrta  cift,  605 

wgestmas  getigeft, 

yS  hy  and  geftrea'taS, 
hy  ftr^ge  beoft 
cealde  geclungene : 
ful  oft  he  gecostaft  edc      eio 
wildeora  worn, 
wfetum  he  oferhraegeft  ; 
gebryceft  burga  geatu, 
bealdlice  fereft, 
redfaft  swiftor  mycle,         615 
ftonne  se  swift ra  nift 
se  hine  gela&deft 
on  fta  Mftan  wic, 
mid  ft&m  faecnan 
fednde  t<5  willan.  620 


and  breaketh  with  its  twigs ; 
in  the  stony  nest  it  stirreth 
the  prow  on  its  journey, 
and  felleth  it  on  the  ground ; 
besides  that  it  eateth 
the  wild  bird ; 
it  subdues  the  wolf  in  fight, 
it  abideth  longer  than  the  stones, 
it  overtops  the  mountain  path, 
it  consumeth  iron  with  rust, 
it  doth  us  so  too. 

SATURNUS  quoth. 

But  why  falleth  the  snow, 
and  hideth  the  earth,      [herbs, 
covereth  the  young  shoots  of 
weigheth  down  the  fruits, 
twisteth  and  oppresseth  them, 
so  that  at  times  they  are 
clung  with  cold  : 
often  it  tryeth  too 
the  multitude  of  beasts, 
with  wet  it  covereth  them ; 
it  breaketh  the  gates  of  towns, 
it  boldly  goeth, 
it  plundereth  much  more 
than  the  strong  man, 
who  leadet'i  his  people 
into  the  hostile  dwelling, 
with  his  treacherous 
foe  at  his  will  ? 


SATUBNUS  cw*eft.  SATUBNUS  quoth. 

Niht  bift  wedera  J?edstrost,       Night  is  the  darkest  of  weathers, 
nyd  bift  wyrda  heardost,  need  is  the  hardest  of  destinies, 


SALOMON  AND  SATURN. 


163 


sorh  bift-sweerost  byrften, 
brS  dea'Se  gelicost. 


sorrow  is  the  heaviest  burthen, 
sleep  is  likest  unto  death. 


SALOMON  cwaeiS. 

Lytle  hwile  625 

leaf  bed<S  grene, 

ftonne  hy  eft  fealewiaft, 

feallaft  on  eorSan, 

and  forweorniaft, 

weorSaft  to  duste  :  6.30 

swa  3onne  gefeallaft 

i$a  i$e  firena  ser 

lange  Isestaft, 

lifiaft  him  in  mdne  ; 

hydaiS  heahgestredn,          635 

healdaiS  georne 

on  faestenne, 

fedndum  to  willan  ; 

and  wena'S  wanhogan 

"Stet  hy  wile  wuldorcyning  640 

jelmihtig  God, 

ece  gehyran. 


SALOMON  quoth. 

A  little  while 
the  leaf  is  green, 
then  falloweth  again, 
falleth  to  the  earth, 
and  drieth  away, 
turneth  to  dust : 
so  then  shall  fall 
they  who  crimes  before 

# 

have  long  committed, 
have  lived  in  guilt ; 
hide  lofty  treasures, 
guard  them  earnestly 
in  the  fastness, 
to  the  delight  of  fiends ; 
and  ween  in  their  folly 
that  the  king  of  glory, 
almighty  God, 
will  ever  hear  them. 


SATURNUS  cwaeft. 

Sona  biiS  gesyne, 

si&San  fldwan  mot 

y$  ofer  eal  lond  ; 

ne  wile  heo  dwa 

siSes  geswican, 
n  hire  se  ssel  cymeiS 
bed  domes  dseges 

dyn  gehjfre. 


SATUBNUS  quoth. 

Soon  will  it  be  seen, 
when  the  wave  is  permitted 

645     to  flow  over  all  the  land ; 
nor  will  it  ever 
desist  from  its  course, 
when  the  time  is  come 
when  it  heareth  the  din 

eso     of  doomsday. 

M  2 


164  SALOMON  AND  SATURN. 

SALOMON  cwaeft.  SALOMON  quoth. 

WabrSSonneiSissummo'dgum  Woe  then  to  those  proud  men 

monnum 
Sam   "Se   her   nu   mid   mane  who    now     here     longest     in 

lengest  wickedness 

lifiaS  on  "Sisse  laenan  gesceafte ;  live  in  this  perishable  creation  ! 
iti  iSset  Sine  leode  gecy^Sdon,     that  thy  people  published  of 

yore, 
wunnon     hy    wiS     dryhtnes  they  warred  against  the  might 

mihtum,  655  of  God, 

forSon  hy  Sset  weorc  ne  ge-  therefore    they   perfected    not 

digdon.  their  work. 

Ne  sceal  ic  Se  hwafiftre,  brd-  Yet  would  I  not  vex  thee,  my 

iSor,  a*belgan  ;  brother ; 

•Sri  eart  swiSe  bittres  cynnes,  thou  art  of  a  very  bitter  race, 
eorre  eormenstrynde,  an  angry  heathen  family ; 

ne  be-irn   "Su  on    i5a   in  wit-  run  not  thou  into  their  guilty 

gecyndo.  eeo  nature. 

» 

SATURNUS  cwaeS.  SATUBNUS  quoth. 

Saga  "M  me,  Salomon  cyning,  Tell  thou  me,  king  Salomon, 
sunu  Dauides,  Son  of  David, 

hwaet  beoS  ^a  feowere  what  are  the  four 

jes  rapas.  ropes  of  the  doomed  man  ? 


SALOMON  cwfeft.  SALOMON  quoth. 

Gewurdene  665     Accomplished 

wyrda,  Sd  be<5$  Fates,  these  are 

Sa  feowere  the  four 

fseges  rapas.  ropes  of  the  doomed  man. 

SATUBNUS  cwre^.  SATUBNUS  quoth. 

Ac  hw£  d^meS  Sonne  But  who  then  shall  judge 

dryhtne  Criste,  670     Christ  the  lord, 


SALOMON  AND  SATURN.  165 

on  ddmes  dfege  ftonne  he          at  doomsday  when  he 
demeS  eallum  gesceaftum.       judgeth  all  creatures  ? 

SALOMON  cwaeft.  SALOMON  quoth. 

H  wa dear iSonne  dry htnedeman  Who  then  dare  judge  the  lord 
"Se  us  of  duste  geworhte,          who  wrought  us  out  of  dust, 
nergend  of  nihtes  sunde.  675     the  saviour  from  the  flood  of 

night  ? 

Ac   saga   me   hwaet   nserende  But    tell  me   what   were    sa- 
waeron.  viours ! 

SATURNUS  cwaeft.  SATURNUS  quoth. 

Ac  forhwon  ne  m<5t  seo  sunne  But  why  may  not  the  sun 

side  gesceafte  this  wide  creation 

scire  geondscinan.  brightly  shine  around  ? 

For  hwam  besceadeft  heo  eso  Why  shadoweth  it 

muntas  and  mdras,  mountains  and  moors, 

and  ea*c  monige  and  also  many 

weste  stdwa.  desert  places  ? 

Hu  geweorSeft  iSaet.  How  happeneth  that  ? 

SALOMON  cwseiS.  SALOMON  quoth. 

Ac  forhwam  naeron  eoriS[we]  But  why  were  not  earth's  trea- 

lan  ess  sures 

ealle  gedaeled  all  divided 

leodum  gelice.  to  people  alike  ? 

Sum  t6  lyt  hafaft,  One  hath  too  little, 

g<5des  grsedig :  greedy  of  goods  : 

hine  God  seteft  690     him  God  shall  put 
•Surh  ge-earnunga  through  his  deserts 

endgum  t<5  rseste.  at  last  to  rest. 

SATURNUS  cwaeft.  SATURNUS  quoth. 

Ac  forhwa"m  be63  i5a  gesiSas   But  wherefore  are  the  comrades 
somod  aetgsedre,  ever  together, 


166 


SALOMON  AND  SATURN. 


Hu  gesaeleS 


wdp  and  hleahtor.  Ful  oft  695  weeping  and  laughter  ?  Full  oft 
hy  weorSgeornra  they  of  the  ambitious 

saelfta  toslitaft.  the  happiness  destroy. 

How  doth  that  happen  ? 

SALOMON  quoth. 

Wild  is  he  and  mindless 

who  for  ever  will 

mourn  in  spirit  ; 

he  is  most  rebellious  to  God. 


700 


SALOMON  cwaeft. 

Unlsede  br$  and  ormod 
se$e  a"  wile 
geomrian  on  gihiSa ; 
se  br$  Gode  fracoftest. 

SATURNUS  cwaeft.  SATURNUS  quoth, 

For  hwam  ne  moton  we  $onne  Why  then  may  not  we 
ealle  mid  onmedlan  all  with  exultation 

gegnum  gangan  705     go  forward 

in  Godes  rice.  into  God's  kingdom  ? 


SALOMON  cwaeS. 

Ne  maeg  fyres  feng 

ne  forstes  cyle, 

snaw  ne  sunne 

somod  eardian, 

ealdor  geefnan ; 

ac  hira  sceal  anra  gehwylc 

onlutan  and  onli^igan, 

"Se  hafai5  laesse  maegen. 

SATURNUS  cwaeiS. 


SALOMON  quoth. 

The  grasp  of  fire 
and  chill  of  frost, 
the  snow  and  sun 
710     cannot  dwell  together, 
and  spend  their  life  ; 
but  each  of  them 
shall  bow  and  yield, 
that  hath  the  lesser  force. 

SATURNUS  quoth. 


Ac  for  hwam  ftonne  lifaft  715     But  why  then  liveth 


se  wyrsa  leng. 
Se  wyrsa  ne  wdt 
in  woruldrice3 
on  his  maegwinum 
maran  are. 


the  worse  man  longer  ? 
The  worse  man  knoweth  not 
in  this  world's  realm, 
among  his  kindred 
720     greater  honour. 


SALOMON  AND  SATURN.  167 

SALOMON  cwaeS.  SALOMON  quoth. 

Ne  maeg  mon  foryldan  No  one  may  put  off 

senige  hwlle  for  any  time 

Sone  dedran  siiS,  the  dear  journey, 

ac  he  hine  adredgan  sceal.  but  he  must  endure  it. 

SATURNUS  cwaeft.  SATURNUS  quoth. 

Ac  hu  gegangeft  $ret,        725  But  how  then  is  it, 

gdde  o&5e  yfle,  for  good  or  evil, 

3onne  hy  bed'S  fturh  ane  when  are  through  one 

idese  acende  woman  born 

twegen  getwinnas,  two  twin  brothers, 

ne  bi3  hira  tir  gelic.  730  their  glory  is  not  alike  ? 

O'Ser  br3  unlaede  on  eorSan,  The  one  is  miserable  on  earth, 

dfter  brS  eadiir,  the  other  fortunate, 

75'  * 

swifte  ledftaele  very  well  reputed 

mid  ledda  dugtrSum  :  with  public  dignities  : 

d$er  lifaft  735     the  other  liveth 

lytle  hwile ;  but  a  little  while ;  [tion, 

swice^on^Sisse  sidan  gesceafte  he  shrinketh  on  this  wide  crea- 

and   iSonne   eft    mid   sorgum  and  then  again  departeth  with 

gewite^.  sorrow. 

Fricge  ic  $e,  hlaford  Salomon,  I  ask  thee,  Lord  Salomon, 
h waeftres  bi^  hira  folgoiS  betra.  of  which  is  the  condition  better  ? 


SALOMON  cwae;§.  SALOMON  quoth. 

Mddor  ne  rsedaft  A  mother  considereth  not 

$onne  hed  magan  cenne^,  when  she  beareth  a  son, 

hu  him  weor^e  geond  woruld  how  throughout  the  world 

widsrS  sceapen.  his  pilgrimage  shall  be  shaped. 

Oft  hed  to  bealwe  745  Oft  she  to  mischief 

beam  afedeft,  nourisheth  her  child, 

selfre  to  sorge,  to  her  own  sorrow, 

siftftan  dredged  after  she  must  bear 

his  earfoftu,  his  griefs, 


168 


SALOMON  AND  SATURN. 


orlegstunde ;  750 

heo  iSses  eaforan  sceal 

oft  and  gelome 

grimme  gredtan, 

*Sonne  he  gedng  fareft, 

hafaft  wilde  mdd,  755 

werige  heortan, 

sefan  sorhfulne, 

slideft  geneahhe 

weVig,  wilna  leas, 

wuldres  bedaeled ;  760 

hwilum  hygegedmor 

healle  weai-daft, 

lifaft  leddum  feor; 

locaft  geneahhe 

fram  $am  unlaedan  765 

sengan  hlaford. 

ForSan  nah  seo  modor  geweald 

"Sonne  heo  magan  cenneft, 

bearnes  blaedes ; 

ac  sceal  on  gebyrd  faran  77o 

an  sefter  anum  : 

"Saet  is  eald  gesceaft. 


his  fatal  hour ; 

she  therefore  over  her  child 

shall  oft  and  frequently 

grievously  weep, 

when  young  he  goeth  about, 

hath  a  wild  disposition, 

a  weary  heart, 

a  sorrowful  spirit, 

he  slippeth  oft  enough, 

weary,  joyless, 

deprived  of  honour ; 

sometimes  sad  of  mood 

the  hall  he  guardeth, 

liveth  far  from  men ; 

shutteth  himself  enough 

from  his  ungentle 

own  lord.  [power 

Therefore     hath     no     mother 

when  she  beareth  a  son, 

over  her  child's  happiness  5 

but  in  succession  shall  go 

one  after  the  other  : 

that  is  the  ancient  fate  ! 


SATUBNUS  cwaeS.  SATURNUS  quoth. 

Ac  for  hwam  nele  moil  him  But  why  will  not  man  in  youth 

on  giogofte 
georne  gewyrcan 
deores  dryhtscipes, 
and  deed  fremman  ; 
wadan  on  wisdom, 
winnan  aefter  snytro. 

SALOMON  cwaeft.  SALOMON  quoth. 

Hwset.   Him  maeg  eadig  eorl    Lo  !  a  wealthy  noble 
eaite  geceosan,  7so     may  easily  choose  himself, 


zealously  work  for  himself 
775     dear  worship, 

and  accomplish  virtuous  deeds  j 
walk  in  wisdom, 
struggle  after  prudence  ? 


SALOMON  AND  SATURN. 


169 


on  his  modsefan,  in  his  mind, 

mildne  hlaford,  a  mild  lord, 

anne  aefteling.     Ne  mseg  don  a  prince  of  noble  birth. 

unlaede  svva.  The  poor  cannot  do  so. 

SATURNUS  cwaeS.  SATURNUS  quoth. 

Ac  forhwam  winneft  ft  is  wseter  But  why  struggleth  this  water 


around  the  world, 
the  deep  creation  suffereth, 
and  may  not  by  day 
rest  or  by  night, 

790     the  tide  forceth  it  with  power ; 
it  cristeneth  and  cleanseth 
a  multitude  of  men, 
with  glory  it  beautifieth  them, 
I  know  not  at  all 
why  the  stream  cannot 
rest  at  night. 


geond  woruldrice, 
dreogeft  deop  gesceaft, 
ne  mot  on  daeg 
restan  [ne]  nihtes, 
nydaft  crsefte  tid ; 
cristnaft  and  claensaft 
cwicra  menigo, 
wuldre  gewlitigaiS. 
Ic  wihte  ne  can 
forhwam  se  stream  ne  mot 
stillan  nihtes. 

[A  leafy  or  more,  has  here  been  cut 
his  lifes  faeftme;  symle  his  life's  embrace;  ever 

hit  br$  his  lareowum  hyrsum ;  it  is  obedient  to  its  teachers  ; 


ful  oft  hit  eac  ftaes  deofles 

dugo^e  gemsetge^, 

"Seer  witena  br<5 

worn  gesamnod ; 

ftonne  snottrum  men 

snsed  o'Sglide'S, 

"Sa  he  ^a  leohte  gesih^5 

lute^  sefter, 

gesegna^  and  gesyfleft, 

and  him  self  frite^  : 

swylc  br3  seo  an  snakl 

seghwylcum  men 

selre  mycle, 

gif  heo  gesegnod  biiS, 

to  ]?icganne, 


often  also  it  the  devil's 
soo     power  subdues, 

where  of  counsellors  are 

a  multitude  assembled ; 

then  to  a  wise  man 

the  mouthful  glideth  away, 
805     where  he  the  light  appearance 

boweth  after, 

blesseth  and  leaveneth, 

and  himself  eateth : 

so  is  that  one  mouthful 
sio     for  every  man 

much  better, 

if  it  hath  been  blessed, 

to  receive, 


170 


SALOMON  AND  SATURN. 


gif  he  hit  geSencan  can, 

ftonne  him  syn  seofon  daga 

symbelgereordu. 

Leoht  hafaft  hiw  and  had 

haliges  gastes, 

Cristes  gecyndo, 

hit  3aet  gecySeiS.  820 

Ful  oft  gif  hit  unwitan 

aenige  hwile 

healdaiS  butan  haeftum, 

hit  iSurh  hrof  wadeft, 

briceft  and  baerneft  825 

boldgetimbru ; 

seomaft  steap  and  geap, 

stige$  on  lenge, 

clymmaiS  on  gecyndo ; 

cunnaft  hwaenne  mote        sao 

fyr  on  his  frumsceaft 

on  faeder  geardas, 

eft  to  his  e^le 

"San on  hit  seror  cwom. 

Hit  bi'S  eallinga  835 

eorlum  gesih^e, 

"Sam  $e  gedaelan  can 

dryhtnes  ^ecelan ; 

forfton  uis  nsenigu  gecynd 

cwiclifigende,  840 

ne  fugol  ne  fisc, 

ne  foldan  stan, 

ne  wseteres  wylm, 

ne  wudutelga, 

ne  munt  ne  mor,  845 

ne  ftes  middangeard, 

i5aet  he  for^  ne  sy 

fyres  cynnes. 


if  he  can  think  it, 

than  would  be  seven  days' 

feasting  for  him. 

Light  hath  shape  and  form 

of  the  holy  spirit, 

the  nature  of  Christ, 

that  it  proclaims. 

Often  if  the  imprudent 

for  any  while 

hold  it  without  bonds, 

it  goeth  through  the  roof, 

it  breaketh  and  burneth 

the  timbers  of  the  house  ; 

steep  and  high  it  lours, 

aloft  it  rises, 

it  climbeth  in  its  nature ; 

fire  when  it  can 

striveth  towards  its  origin 

in  the  dwellings  of  the  Father, 

back  to  the  home 

from  whence  at  first  it  came. 

It  is  in  all  things 
a  sight  for  men, 

who  can  penetrate 

the  Lord's  concealment ; 

for  there  is  no  kind 

of  thing  that  lives, 

nor  bird  nor  fish, 

nor  stone  of  the  earth, 

nor  water's  wave, 

nor  twig  of  wood, 

nor  mount  nor  moor, 

nor  even  this  earth, 

but  what  it  cometh  forth 

from  kind  of  fire. 


SALOMON  AND  SATURN. 


in 


SATURN  us  cwaeft. 

Ful  oft  ic  frdde  men 

fyrn  gehyrde  sso 

secgan  and  swerian 

ymb  sume  wisan, 

hwaeiSer  waere  twegra 

butan  twe<5n  strengra, 

wyrd  fte  warming,  855 

•Bonne  hy  wtnntriS  oft 

mid  hira  ftreanydlan 

hwae^er  ne  aSredteft. 

JE»r  ic  to  soft  urn  wat 

saegdon  me  geara'  seo 

Filistina  witan, 

ftonne  we  on  geflitum  B6&ton, 

boca  tobraeddon 

and  on  bearm  laegdon, 

me^elcwidas  mengdon,     ses 

moniges  fengon, 

^aet  naere  naenig  manna 

middangeardes 

kSaet  mihte  ^aera  twegra 

tweon  aspyrian.  syo 

SALOMON  cwaei5. 

Wyrd  bi^  wended  hearde, 

wealleft  swiSe  geneahhe, 

bed  wop  wecce^, 

bed  wean  hladeS, 

heo  gast  scyt,  875 

bed  gar  bireiS. 

And  hwae'Sre  him  maeg  wissefa 

wyrda  gehwylce 

gemetigian. 


SATUBNUS  quoth. 

Oft  I  prudent  men 

of  old  have  beard 

say  and  swear 

about  some  matter, 

whether  of  the  two 

were  undoubtedly  the  stronger, 

fate  or  warning, 

when  oft  they  struggle 

with  their  compulsion, 

which  succumbeth  not  ? 

I  well  know  that  heretofore 

at  once  told  me  [tines, 

the  counsellors  of  the  Philis- 

when  we  sat  in  discussion, 

opened  books 

and  laid  them  on  our  bosoms, 

mingled  our  conversation, 

and  received  information, 

that  there  was  none 

of  men  on  earth 

that  could  detect 

the  difference  of  the  two. 

SALOMON  quoth. 

Fate  is  hardly  turned, 

it  wandereth  very  nigh, 

it  waketh  grief, 

it  loadeth  sorrow, 

it  shooteth  the  spirit, 

it  beareth  the  javelin. 

And  yet  may  the  wise-minded 

every  fate 

moderate  for  himself, 


172 


SALOMON  AND  SATURN. 


gif  he  br3  modes  gleaw,    sso     if  he  be  prudent  of  mood. 


and  to  his  freondum  wile 
fultum  secan, 
fteahhwaeftre  godcundes 
gastes  brucan. 

SATURNUS  cwaeft. 

Ac  hwaet  witeiS  us  885 

wyrd  seo  swrSe, 

ealra  firena  fruma, 

faehfto  modor, 

weana  wyrtwela 

wopes  heafod,  890 

frumscylda  gehwae's 

faeder  and  mddor, 

deaiSes  dohtor,  [us. 

ac  to  hwam  drohtaft  heo  mid 

Hwaet.    Heo  wile  lifigende 

late  aftreotan, 

'Saet  bed  fturh  firena  geflitu 

faehfto  ne  tydre. 

SALOMON  cwaeft. 

Nolde  gaed  geador 

in  Godes  rice,  900 

eadiges  engles 

and  ftaes  ofermodan  : 

o^er  his  dryhtne  hyrde, 

•Surh  dyrne  craeftas 

o^er  him  ongan  wyrcan    905 

j 

segn  and  side  by r nan ; 
cwaeft  ^aet  he  mid  his  geslSum 
wolde  hySan  eal  heofona  rice, 


and  from  his  friends 
seek  for  aid, 

but  nevertheless  the  divine 
spirit  employ. 

SATURNUS  quoth. 

But  why  tormenteth  us 

fate  the  powerful, 

origin  of  all  crimes, 

mother  of  feuds, 

root  of  sorrows, 

head  of  weeping, 

of  every  original  sin 

father  and  mother, 

daughter  of  death, 

but  why  dwelleth  she  with  us  ? 

Lo  !  she  will  the  living 

slowly  oppress,  [crimes 

that   she   through    conflict   of 

feud  engender  not ! 

SALOMON  quoth. 

There  could  be  no  consort 

in  God's  realm, 

of  the  holy  angel 

and  the  proud  together : 

the  one  obeyed  his  lord, 

through  secret  power 

the  other  began  to  make 

*         *         *         * 

an  ensign  and  wide  breastplate; 
he  said  that  with  his  comrades 
he  would  plunder  all  heaven's 
kingdom, 


SALOMON  AND  SATURN. 


173 


and  him  ^r  onhealfum  [sittan 
cyrran]   him    mid  "Sy  teo^an 

deele, 

o&Saet  he  his  [agenne  cirSe 
eride]  fturh  [metod]  sceafte  ; 
fta  wearS  seo  ae$ele  gedryht 
gedrefed    iSurh   ftaes    deofles 

gehygdo ;  915 

forlet   hine   fta    of   dtine   ge- 
afylde  hine  fta  under  [hreosan, 
foldan  sceatas, 
heht  hine  "Seer  fseste  gebindan; 

ftaet  syndon  ftatisicfeohtaiS  on; 

forSon  is  witena  gehwam 

wopes  eaca. 

Da  'Saet  eadig  onfand 

engla  dryhten, 

*Saet  hy  leng  mid  him         925 

lare  ne  namon, 

awearp  hine  "Sa  of  $am  wuldre 

and  wide  todraf, 

and  behead  him 

beam  heofonwara,  930 

"Saet  hy  eac  sceoldon 

a  'Senden  hy  lifdon 

wunian  in  wylme, 

wop  'Srowian^ 

heaf  under  heofonum  :       935 

and  him  helle  gescop, 

waelcealde  wic, 

wintre  befteahte  : 

waeter  insende 

and  wyrmgeardas,  940 

atol  dedr  monig 


and  there  on  one  side  sit, 
would  turn  with  the  tenth  part, 

until  he  learnt  his  own 
end  through  death  ; 
then  was  the  noble  band 
ruined     through     the     devil's 

counsel; 

then  he  let  him  fall  down, 
he  felled  him  then  under 
the  quarters  of  the  earth, 
he  commanded  him  there  to  be 

bound  fast ; 

these  are  they  that  fight  upon  us; 
and  therefore  hath  every  man 
increase  of  weeping. 
When  the  blessed  lord 
of  angels  found, 
that  they  no  longer  with  him 
lore  would  take, 
he  flung  him  there  from  glory, 
and  drove  them  afar, 
and  commanded  them 
children    of    the    dwellers    in 
that  they  should  also    [heaven, 
for  all  their  life 
dwell  in  flame, 
weeping  endure, 
lamentation  under  the  heavens : 
and  for  them  he  made  hell, 
a  dwelling  deadly  cold, 
with  winter  covered : 
water  he  sent  in 
and  snake-dwellings, 
many  a  foul  beast 


174 


SALOMON  AND  SATURN. 


irenum  hornum  , 

blodige  earn  as 

and  blace  nsedran  ; 

Sirst  and  hungor  945 

and  Dearie  gewin, 

eacne  egesan, 

unrotnisse ; 

andaeghwylc  him  "Sissa  earfofta 

ece  standees,  950 

butan  edwende, 

a  %  en  den  hy  lifiga'S. 

SATURNUS  cwaeS. 

Is  "Sonne  on  "Sisse  foldan 

fira  aenig 

eorSan  cynries,  955 

•Sara  iSe     *     *     an  man  age, 

deaft  abeede 

aer  se  daeg  cyme, 

"Saet  sy  his  calend 

cwide  arunnen,  960 

and  hine  mon  anunga 

tit  abanne. 


SALOMON  cwseS. 

*  *     *     onsendeS 

dryhten  he     *     *     * 

*  *     #     *     * 

se  sceal  behealdan 
hu  his  hyge     *     *     * 

*  *     *     dig  growan 
in  Godes  sibbe, 
murnan  metodes  iSrym, 
and  $y  fte  hit  daeg  br$. 


965 


with  horns  of  iron  j 

bloody  eagles 

and  pale  adders ; 

thirst  and  hunger 

and  fierce  conflict, 

mighty  terror, 

joylessness ; 

and  all  these  sufferings 

are  eternal  for  them, 

without  relief, 

as  long  as  they  live. 

SATURNUS  quoth. 

Is  then  on  this  earth 

any  man 

of  human  race, 

of  those  who  have     * 

can  take  a  pledge  of  death 

before  the  day  come, 

when  of  his  calendar 

the  word  is  run  out, 

and  him  once  for  all 

they  summon  away  ? 

SALOMON  quoth. 

*     *     *     sendeth  forth 
the  lord  he     *     *     * 


he  shall  behold 
how  his  mind     * 

^       STOW 

970     in  God's  peace, 

mourn  the  lord's  majesty, 
while  it  yet  is  day. 


SALOMON  AND  SATURN. 


175 


Donne  hine  ymbeganga^ 

gastas  twegen  ; 

6Ser  brS  golde  glaedra,      975 

6$er  bift  grundum  sweartra; 

6Ser  cymeft  ofer  [susle] 

$aere  stylenan  helle, 

ofter  hine  IsereS 

$aet  he  lufan  healde,          980 

metodes  miltse, 

and  his  msega  rsed  ; 

6$er  hine  tyhteiS 

and  on  taeso  Iasrei5, 

yweiS  him  and  yppeiS         985 

eannra  manna 

misgemynda, 

and  3urh  'Saet  his  mod  hweteft; 

Ifeite^  hine  and  laeceft 

and  hine  geond  land  spaneft, 

oS^aet  his  eage  bi$ 

ful, 

earmra  scyld 
yrre  geworden  ; 
sw?a  "Sonne  feohteS  se  feond 
on  feower  gecynd, 
o^SSaet  he  gewende'S 
on  Sa  wyrsan  hand 
deofles  dasdum, 
dseglongne  fyrst,  1000 

and  his  willan  wirce'S 
"Se  hine  on  woh  spaneS. 
GewiteiS  "Sonne  wepende 
on  weg  faran 

engel  to  his  earde,  1005 

and  iSaet  eal  secgaiS : 
Ne  mi!ite  ic  of  Sa^re  heortan 


For  about  him  go 

two  spirits ; 

one  more  glad  than  gold, 

one  darker  than  the  abyss  ; 

one  cometh  over  the  torment 

of  steely  hell, 

the  other  teacheth  him 

to  hold  love, 

the  mercy  of  God, 

and  the  advice  of  friends ; 

the  other  accuseth  him 

and  teacheth  him  astray, 

showeth  him  and  revealeth 

of  wretched  men 

the  evil  memory, 

and  thus  exciteth  his  pride ; 

leadeth  him  and  seduceth 

and  attracteth  throughout  the 

until  his  eye  is  [land, 

full  of  evil  thoughts, 

through  poor  men's  sins 

made  to  err ; 

so  then  fighteth  the  fiend 

in  four  kinds, 

until  he  turneth 

to  the  worser  side 

by  devil's  deeds, 

a  whole  day  long, 

and  worketh  the  will  of  him 

who  seduceth  him  to  evil. 

Then  weeping  departeth 

to  go  upon  his  way 

the  angel  to  his  home, 

and  all  that  sayeth  : 

I  could  not  from  his  heart 


176  SALOMON  AND  SATURN. 

heardne  dSringan  drive  out  the  hard 

stylenne  stan,  and  steely  stone, 

sticaft  him  to  middes       1010     it  sticketh  in  the  midst  of  him 

[The  remainder  has  either  been  cut  out  or  erased,  and  then 

overwritten.] 


NOTES. 

Page  135,  line  49.  Windes  full — poculum  venti.  So  in  Alvismal 
the  Vanes  call  the  sky  Windflot : — 

Scy  heitir  metf  rabrinom 

en  scurwan  raeS  goftom, 

kalla  Windflot  Vanir,  etc.     (§  xviii.) 

Again  in  §  xii  it  is  said  that  the  Vanes  call  heaven  Windofni : — 

Kalla  Windofni  Vanir. 
And  in  §  xxii  the  tranquil  air  (logn)  is  called  Windflot  by  them : — 

Kalla  Windflot  Vanir. 

Windofnir,  the  weaver  of  the  wind,  is  not  so  near  our  expression 
as  Windflot.  This  can  mean  nothing  but  venti  navigium,  the  ship  of 
the  wind.  But  here  the  ideas  of  cup  and  ship  mingle  singularly 
together  in  the  Old  Norse  expressions  :  thus  in  Hymisquida,  §  xxxiii, 
a  large  drinking  vessel  or  cup  is  called  Ol-Kiol,  navigium  cerevisiae: 

hat  er  til  costar  That  may  be  tried 

ef  coma  msettij?  if  ye  can  carry 

ut  or  oro  out  of  our 

blkiol  hofi.  dwelling,  the  beership. 

And  in  Haconarquida  it  appears  that  Winfar,  or  vini  navis,  also 
denotes  a  cup.  I  therefore  take  windesful  and  windflot  to  be  nearly 
identical,  and  look  upon  this  fact  as  an  additional  point  of  resem- 
blance between  the  Saxon  and  Norse  heathendom. 

It  seems  however  as  if  the  idea  of  a  ship  took  deeper  hold,  for 
Grimm  (D.  Myth.  pp.  605,  606)  cites  a  NebelschifF  or  cloudship, 
which  would  extend  the  resemblance  to  Germany  also. 

Page  144,  line  317.  This  appears  to  allude  to  a  superstition  well 
known  in  the  north  of  Europe,  viz.  that  some  warriors  were  pos- 


SALOMON  AND  SATURN.  177 

sessed  of  spells  capable  of  blunting  the  weapons  and  weakening  the 
sinews  of  their  opponents.  Saxo  says  of  Gunholm,  that  he  was 
"  hostile  ferrum  carminibus  obtundere  solitus."  Fridlevus  therefore 
slew  him  with  the  hilt  of  his  sword  (p.  67). 

Page  146,  line  20.  The  twenty-third  change  transforms  the  devil 
into  a  wolf,  to  counteract  which  the  Paternoster  becomes  a  golden 
chain :  in  this  there  is  probably  some  lurking  remembrance  of  the 
wolf  Fenris,  and  the  chain  which  he  will  only  break  in  the  Ragna- 
ravk,  or  Twilight  of  the  Gods. 

Page  148,  line  6.  This  is  an  extraordinary,  but  very  welcome 
allusion  to  the  heathen  attributes  of  the  god  Dunor,  whom  we  best 
know  under  the  Norse  name  of  Thorr,  and  whose  celebrated  hammer 
is  here  represented  as  the  axe  of  fire,  that  is,  the  battleaxe  ;  Thorr's 
hammer  was  a  war-maul.  This  Christian  fighting  of  the  devil  and 
the  Paternoster  is  what  we  may  call  a  companion-piece  to  the 
Ragna-ravk. 

Page  148,  line  20.  It  was  believed  that  before  the  Fall  the  sun 
was  seven  times  brighter  than  it  now  is,  and  the  moon  had  the 
brightness  of  our  sun.  The  Saxon  Menology  (MSS.  Corp.  Ch.  Coll. 
Cantab.  No.  179)  says,  under  date  of  the  2 1st  of  March: — "On 
Sone  an  3  twentigoSan  dseg  Saes  monies  byS  se  feorfta  worulde  dseg  : 
on  Sam  daege  God  gesette  on  heofenes  rodor  sunnan  3  monan,  *]  Sa 
wses  seo  sunne  seofon  syftum  beorhtre  Sonne  heo  mi  ys,  }  se  mona 
haefde  $a  Sa  byrhtnisse  fie  seo  sunne  nu  hsefS.  Ac  $a  Adam  j  Eua 
on  neorxna  wange  gesingodon,  Sa  waes  Sam  tunglum  heora  beorhtnys 
gewanod,  3  hig  nsefdon  na  sySSan  biiton  Sone  J>riddan  dse"!  hyra 
leo"htes.  Ac  on  domes  dsege,  Sonne  ure  dryhten  ednywaS  ealle  ge- 
sceafta,  3  call  mennisc  cynn  eft  ariseS,  3  hig  nsefre  ma  ne  singiaS, 
Sonne  scirieo1  seo  sunne  seofon  sySon  beorhtor  Sonne  heo  nu  do,  *] 
heo  nsefre  on  setl  ne  gangeS,  j  se  mona  scineS  swa  seo  sunne  nu 
deS  ;  •]  he  na  ne  wanaS  ne  ne  weaxeS,  ac  he  standaft  a  on  his  ende- 
byrdnysse."  This  belief  is  undoubtedly  a  surviving  part  of  our  old 
heathenism  :  it  formed  an  integral  part  of  that  of  Scandinavia,  and 
was  probably  recognised  in  Germany,  for  Freydank  says, 

Got  himel  und  erde  lat  zergan 

unt  wil  dernach  ein  schoenerz  han. — Page  8. 

Page  156,  line  418.  Is  not  this  the  superstition  alluded  to  in  the 
legend  told  by  Procopius  ?  Bell.  Got.  iv.  20. 


SALOM.  N 


178 


SALOMON  AND  SATURNUS. 

THE  prose  Salomon  and  Saturn  is  a  fragment  also.  It  is 
found  only  in  the  Cotton  MS.  Vitel.  A.  xv.,  from  which  it 
was  printed  by  Thorpe  in  his  Analecta  Anglo- Saxonica, 
and  is  only  repeated  here  by  me  for  the  sake  of  rendering 
my  work  complete,  as  far  as  our  present  materials  will  allow 


HER  cy3  hu  Saturnus  and  Saloman  fettodon  ymbe  heora 
wisdom.     Da  cwaeft  Saturnus  to  Salomane  : 

1  Saga  me  hwaer  God  saete  $a  he  geworhte  heofonas  and 

eorftan. 
Ic  $e  secge,  he  sset  ofer  [winda]  fefterum. 

2  Saga  me  hwylc  word  serest  forSeode  of  Godes  mtrSe  ? 
Ic  $e  secge,  Fiat  Lux ;  et  facta  Lux. 

s  Saga  me  for  hwylcum  Jringum  heofon  sy  geh&ten  heofon  ? 
Ic  iSe  secge,  forSon  he  behelaft  eal  $aet  him  be  ufan  br3. 

4  Saga  me,  hwaet  is  God  ? 

Ic  3e  secge,  "Saet  is  God  ^e  ealle  "Sing  on  his  gewealdum 
hafaft. 

5  Saga  me,  on  hu  fela  daga  God  geworhte  ealle  gesceafta  ? 
Ic  iSe  secge,  on  vi  dagum  God  gesceop  ealle  gesceafta :  on 

ftam  serostan  daege  he  gescedp  leoht ;  on  iS^m  sefteran 
dsege  he  gesceop  "Sa  gesceapu,  $e  ^isne  heofon  healda^ ; 
on  'Sam  ftriddan  daege  he  gescedp  sae,  and  eor'San  ;  on 
'Sam  feorSan  daege  he  gesceop  heofones  tunglu  ;  and  on 
"Sam  v  daege  he  gesce<5p  fixas  and  fugelas ;  and  on  'Sam 
vi  daege  he  gesceop  deor,  and  nytenu,  and  Adam,  "Sone 
aerostan  man. 

6  Saga  me,  hwanon  waes  Ad£mes  nama  gesceapen  ? 
Ic  $e  secge,  fram  iiii  steorrum. 


SALOMON  AND  SATURN.  179 

us  to  make  it  so.  The  beginning  of  this  dialogue  is  perfect, 
but  some  portion  of  it  is  lost,  at  the  end  ;  and  to  what  extent 
we  have  been  deprived,  we  cannot  even  guess.  The  cha- 
racter and  nature  of  this  dialogue  is  solemn  and  serious,  like 
that  of  the  one  last  described ;  but  it  deals  far  more  widely 
with  matters  both  of  biblical  and  physical  science.  The 
details  of  its  questions  and  answers  will  be  more  clearly  un- 
derstood if  read  in  comparison  with  those  of  the  next  fol- 
lowing dialogue. 


THIS  showeth  how  Saturnus  and  Salomon  contended  about 
their  wisdom.     Then  quoth  Saturnus  to  Salomon  : 

1  Tell  me  where  God  sate  when  he  wrought  the  heavens 

and  the  earth. 
I  tell  thee,  He  sat  on  the  wings  of  the  wind. 

2  Tell  me,  what  word  first  proceeded  from  the  mouth  of  God? 
I  tell  thee,  Let  there  be  light,  and  there  was  light. 

3  Tell  me,  on  what  account  is  heaven  called  heaven  ? 
I  tell  thee,  because  it  concealeth  all  that  is  above  it. 

4  Tell  me,  what  is  God  ? 

I  tell  thee,  that  is  God,  that  hath  everything  in  its  own 
power. 

5  Tell  me,  in  how  many  days  did  God  create  all  creatures  ? 

I  tell  thee,  in  six  days  God  created  all  creatures  :  on  the 
first  day  he  created  light ;  on  the  second  day  he  created 
the  creatures  that  uphold  this  heaven ;  on  the  third  day 
he  created  the  sea  and  the  earth  ;  on  the  fourth  day  he 
created  the  constellations  of  heaven ;  and  on  the  fifth  day 
he  created  the  fishes  and  the  birds;  and  on  the  sixth  day 
he  created  the  wild  beasts  and  cattle,  and  Adam,  the  first 
man. 

6  Tell  me,  whence  was  the  name  of  Adam  formed  ? 
I  tell  thee,  of  four  stars. 

N  2 


180  SALOMON  AND  SATURN. 

7  Saga  me,  hwae[t]  hdtton  Sage  ? 

Ic  Se  secge.  Arthox,  Dux,  Arotholem,  Minsymbrie. 
s  Saga  me  Saet  andworc  Se  Ad&m  waes  of  geworht,  se  aerusta 
man  ? 

Ic  Se  secge,  of  viii  punda  gewihte. 
9  Saga  me,  hwaet  hatton  'Sage  ? 

Ic  Se  secge,  Saet  aeroste  waes  fuldan  pund,  of  Sam  him  waes 
flaesc  geworht ;  dSer  waes  fyres  pund,  Sanon  him  waes 
Saet  blod  read  and  hat ;  Sridde  waes  windes  pund,  Sanon 
him  waes  seo  aeSung  geseald ;  feorSe  waes  wolcnes  pund, 
Sanon  him  waes  his  modes  unstaSelfaestnes  geseald;  fifte 
waBS  gyfe  pund,  Sanon  him  waes  geseald  se  faet  and  ge- 
)?ang ;  sixte  waes  blostmena  pund,  Sanon  him  waes  eagena 
missenlicnes  geseald ;  seofoSe  waes  deawes  pund,  Sanon 
him  becom  sw^t ;  eahtoSe  waes  sealtes  pund,  Sanon  him 
waeron  Sa  tearas  sealte. 

10  Saga  me,  on  hwylcere  ylde  waes  Adam,  Sa'  he  gesceapen  waes  ? 
Ic  Se  secge,  he  waes  on  xxx  wintra  yldo. 

11  Saga  me,  hu  lang  waes  Adam  on  lenge  gesceapen  ? 
Ic  Se  secge,  he  waes  vi  arid  ex  ynca  lang. 

12  Saga  me  hti  fela  wintra  leofode  Adam  on  Sissere  worulde  ? 
Ic  Se  secge,  he  leofode  ix  hund  wintra,  and  xxx  wintra,  on 

geswince,  and  on  yrmSe ;  and  sySSan  td  helle  ferde,  and 
Saer  grimme  witu  )?olode  v  Susend  wintra,  and  twa  hund 
wintra,  and  viii  arid  xx  wintra. 

13  Saga  me,  hti  fela  wintra  haefde  Adam  eer  he  beam  strynde  ? 

Ic  Se  secge,  an  hund  wintra,  and  xxx  wintra,  aer  he  beam 
strynde  ;  and  Sa  gestrynde  he  beam  on  his  cnihthdde, 
se  hatte  Seth,  and  he  Sa  leofode  ealles  nigon  hundred 
wintra,  and  xxx  on  Sissere  worulde.  Da  lifde  Seth  his 
sunu  an  hund  wintra  and  v  wintra,  aer  he  beam  ge- 
strynde, and  Sa  gestrynde  he  beam,  on  his  cnihthade, 


SALOMON  AND  SATURN.  181 

•7  Tell  me,  how  are  they  called  ? 

I  tell  thee,  Arthox,  Dux,  Arotholem,  Minsymbrie. 
s  Tell  me  the  substance  of  which  Adam,  the  first  man,  was 
made  ? 

I  tell  thee,  of  eight  pounds  by  weight. 

9  Tell  me,  what  are  they  called  ? 

I  tell  thee,  the  first  was  a  pound  of  earth,  of  which  his 
flesh  was  made ;  the  second  was  a  pound  of  fire,  hence 
his  blood  came  red  and  hot ;  the  third  was  a  pound  of 
wind,  and  thence  his  breathing  was  given  him ;  the 
fourth  was  a  pound  of  the  welkin,  thence  was  his  un- 
steadiness of  mood  given  him  ;  the  fifth  was  a  pound  of 
grace,  whence  were  given  him  his  fat  and  growth ;  the 
sixth  was  a  pound  of  blossoms,  whence  was  given  him 
the  variety  of  his  eyes  ;  the  seventh  was  a  pound  of  dew, 
whence  he  got  his  sweat ;  the  eighth  was  a  pound  of 
salt,  and  thence  were  his  tears  salt. 

10  Tell  me,  how  old  was  Adam  when  he  was  created  ? 
I  tell  thee,  he  was  thirty  years  old. 

11  Tell  me,  how  tall  was  Adam  created,  in  height  ? 

I  tell  thee,  he  was  six,  and  one  hundred  and  ten  inches, 
high. 

12  Tell  me,  how  many  years  lived  Adam  in  this  world  ? 

I  tell  thee,  he  lived  nine  hundred  years  and  thirty,  in  toil 
and  in  misery ;  and  afterwards  he  went  to  hell,  and  there 
grim  punishments  he  endured  five  thousand  years,  and 
two  hundred  years,  and  eight  and  twenty  years. 

13  Tell  me,  how  many  years  old  was  Adam  ere  he  begat  a 

son  ? 

I  tell  thee,  a  hundred  years  and  thirty  ere  he  begat  a  son ; 
then  begat  he  a  son  in  his  boyhood,  who  was  called  Seth  ; 
and  in  all  he  lived  nine  hundred  years  and  thirty  in  this 
world.  Then  lived  Seth  his  son  a  hundred  years  and 
five  ere  he  begat  a  son  ;  then  begat  he  a  son  in  his 
youthhood,  who  was  called  Enos  ;  then  he  himself  lived 


182  SALOMON  AND  SATURN. 

se  hatte  Enos,  and  ~Sa  lifde  he  him  sil[f]  ealles  nigon 
hund  wintra,  and  xii  wintra.  Dd  haefde  Enos  an  hund 
wintra,  "Sa  gestrynde  he  Chanan,  and  3a  lifde  he  Enos 
ealles  nigon  hund  wintra,  and  v  wintra.  And  $a  haefde 
Chanan  Ixx  wintra,  i5a  gestrynde  he  Malaleh,  and  Chanan 
lifde  $a  ealles  nigon  hund  wintra,  and  x  wintra.  D£ 
haefde  Malaleh  v  and  Ix  wintra,  3a  gestrynde  he  Jared  ; 
and  Malaleh,  he  lifde  ealles  nigon  hund  wintra,  and  v 
wintra.  Da  hsefde  Jared  ii  and  Ix  wintra,  and  an  hund 
wintra,  i$a  gestrynde  he  Enoh  ;  and  Jared  his  feeder  lifde 
ealles  eahta  hund  wintra,  and  ii  and  Ix  wintra.  Da  hsefde 
Enoh  v  and  Ix  wintra ;  $a  gestrynde  he  Matnsalem  ; 
and  Enoh  lifde  ealles  ccc  wintra,  and  v  and  Ix  wintra ; 
"Sa  genam  hine  God  mid  sawle,  and  mid  lichaman,  up 
in  ftone  heofon.  Da  haefde  Mathusalem  vii  and  Ixxx 
wintra,  and  an  hund  wintra,  iSa  gestrynde  he  Lamec; 
and  Matusalem  his  faeder  lifde  ealles  nigon  hund  wintra, 
and  ix  and  Ix  wintra.  Da  haefde  Lamec  an  hund  wintra, 
and  Ixxxii  wintra,  fta  gestrynde  he  Noe ;  and  Lamec 
lifde  ealles  vii  hund  wintra,  and  Ixxvii  wintra.  Da 
haefde  Noe,  d  wintra,  3a  gestrynde  he  beam,  Sem, 
Cham,  Jafet:  and  Noe  lifde  ealles  on  ftissere  worulde 
dccc  wintra,  and  1  wintra. 

14  Saga  me,  hu  fela  J?edda  awdcon  of  his  iii  bearnum  ? 

Ic  fte  secge,  Ixxii  ]?e(5da  sindon  ;  and  of  Seme,  his  yldestan 
suna,  awocon  xxx,  and  of  Cham,  xxx,  and  of  Jafefte, 
xii. 

15  Saga  me,  hwaet  wses  sefte  acenned  naes,  and  eft  bebirged 

waes  on  his  moder  innoiSe,  and  aefter  "Sam  deaiSe  gefullod 
waes  ? 
Ic  "Se  secge,  ^aet  waes  Adam. 

16  Saga  me,  hu  lang  lifde  Adam  on  neorxnawange  ? 

le  $e  secge,  [)?rittine  wintra] ,  and  on  "Sam  [feowerteo'San] 
he  abyrgde  'Sa  forbodenan  fictreowes  blaeda,  and  ^aet  on 
Frigedaeg,  and  ^Surh  ^aet  he  waes  on  helle  v  ^usend 
wintra,  and  ii  c  wintra,  and  viii  and  xx  wintra. 


SALOMON  AND  SATURN.  183 

in  all  nine  hundred  years  and  twelve.     Then  Enos  was 

p 

a  hundred  years  old  when  he  begat  Chanan  ;  and  Enos 
Iiv7ed  in  all  nine  hundred  years  and  five.  Then  was 
Chanan  seventy  years  old  when  he  begat  Malaleh ;  and 
Chanan  lived  in  all  nine  hundred  years  and  ten.  Then 
had  Malaleh  five  and  sixty  years  when  he  begat  Jared ; 
and  Malaleh  lived  in  all  nine  hundred  years  and  five. 
Then  had  Jared  two  and  sixty  years  and  a  hundred  years, 
and  he  begat  Enoh;  and  Jared  his  father  lived  in  all 
eight  hundred  years,  and  two  and  sixty  years.  Then  had 
Enoh  five  and  sixty  years;  then  gat  he  Matusalem.  And 
Enoh  lived  in  all  three  hundred  years,  and  five  and  sixty 
years ;  then  God  took  him  up  into  heaven,  with  soul 
and  with  body.  Then  had  Mathusalem  seven  and  eighty 
years  and  a  hundred  years,  and  he  begat  Lamec ;  and 
Matusalem  his  father  lived  in  all  nine  hundred  years, 
and  nine  and  sixty  years.  Then  had  Lamec  a  hundred 
years  and  eighty-two ;  then  gat  he  Noe ;  and  Lamec 
lived  in  all  seven  hundred  years  and  seventy-seven.  And 
when  Noe  had  five  hundred  years  he  begat  sons,  Sem, 
Cham,  Jafet ;  and  Noe  lived  altogether  in  this  world 
eight  hundred  years  and  fifty. 

14  Tell  me,  how  many  nations  sprung  from  his  sons  ? 

I  tell  thee,  seventy-two  nations  are  they ;  and  from  Sem, 

his  eldest  son,  sprung  thirty,  and  from  Cham  thirty,  and 

from  JafeiS  twelve, 
is  Tell  me,  who  was  he  that  was  never  born,  was  then  buried 

in  his  mother's  womb,  and  after  death  was  baptized  ? 

I  tell  thee,  that  was  Adam. 
16  Tell  me,  how  long  lived  Adam  in  paradise  ? 

I  tell  thee,  thirteen  years,  and  on  the  fourteenth  he  tasted 
the  forbidden  fig-tree's  fruit,  and  that  was  on  a  Friday : 
and  through  that  he  was  in  hell  five  thousand  years,  and 
two  hundred  years,  and  eight  and  twenty  years. 


184  SALOMON  AND  SATURN. 

17  Saga  me  of  Sea  Maria  ylde. 

Ic  fte  secge,  heo  wses  iii  and  sixtig  geara  eald,  fta  heo  be- 
lyfen   wses  ;    and  heo  wses  xiiii  wintra,  fta  heo   Crist 


cende,  and  heo  wses  mid  him  xxxiii  geara  on  middan- 
gearde,  and  heo  wses  xvi  geara  sefter  him  on  worulde. 
And  fram  Adame,  and  of  frynrSe  middangeardes,  wses 
on  getal  gerimes,  oft  iSone  mycelan  Noes  flod,  ii  jmsend 
wintra,  and  ii  c  wintra,  and  ii  and  Ix  wintra  ;  and  fram 
•<5am  flode  wses  oft  Abrahames  gebyrdtide  ix  c  wintra, 
and  ii,  and  Ix  wintra  ;  and  fram  Abrahame  wses  fta  forft 
oft  Moises  tide,  and  Israela  oferfser  tit  of  Egyptum,  v  c 
wintra,  and  viii  wintra  ;  and  fram  frymSe  middangeardes 
o^  Cristes  J?rowunge,  wseron  vi  ]?\isend  wintra,  and  hund 
wintra,  and  viii  and  1  wintra. 


is  Saga  me,  hti  lange  worhte  man  Noes  earce  ? 

Ic  fte  secge,  Ixxx  wintra,  of  £am  treowcynne  i5e  is  ge- 
nemned  Sem. 

19  Saga  me,  hwset  hatte  Noes  wif  ? 
Ic  $e  secge,  heo  hatte  Dalila. 

20  And  hwset  hatte  Chames  wif  ? 
Jaitarecta  heo  hatte. 

21  And  hwset  hatte  Jafeftes  wif  ? 

Ic  ^e  secge,  Catafluuia  heo  hatte  ;  and  o^Srum  naman  hig 
sindon  genemnede,  Olla,  and  Ollina,  and  Ollibana  ;  swa 
hig  )?reo  hatton. 

22  Saga  me,  hti  lange  wses  Noes  flod  ofer  eorSan  ? 
Ic  3e  secge,  xl  daga,  and  nihta. 

23  Saga  me,  hu  lang  wses  Noes  earc  on  lenge  ? 

Ic  ^e  secge,  heo  wses  ccc  fseftmena  lang,  and  1  fseftmena 
wid,  and  xxx  fseftmena  heah. 

24  Saga  me,  hwset  suna  hsefde  Adam  ? 

Ic  fte  secge,  xxx  sunena,  and  xxx  dohtra. 

25  Saga  me,  hwylc  man  atimbrode  eerust  ceastre  ? 

Ic  ^e  secge,  Knos  hatte,  and  wses  Niniuem  seo  burh  ;  and 


SALOMON  AND  SATURN.  185 

17  Tell  me  of  St.  Mary's  age. 

I  tell  thee,  she  was  three  and  sixty  years  old  when  she 
died  ;  and  she  was  fourteen  years  old  when  she  bore 
Christ,  and  she  was  with  him  thirty-three  years  on 
earth,  and  she  was  sixteen  years  in  the  world  after  him. 
And  from  Adam  and  the  creation  of  the  world,  in  mea- 
sured number,  until  the  great  flood  of  Noe,  were  two 
thousand  years  and  two  hundred  and  two  and  sixty;  and 
from  the  flood  until  the  birth  of  Abraham  were  nine 
hundred  years  and  two  and  sixty ;  and  thenceforth  until 
the  time  of  Moses  and  the  departure  of  Israel  from 
Egypt  were  five  hundred  years  and  eight;  and  from  the 
beginning  of  the  world  to  Christ's  passion  were  six 
thousand  years,  and  a  hundred  years  and  eight  and  fifty 
years. 

is  Tell  me,  how  long  were  they  making  Noe's  ark  ? 

I  tell  thee,  eighty  years,  of  the  wood  that  is  called  Sem. 

19  Tell  me,  how  was  Noe's  wife  called  ? 
I  tell  thee,  she  was  called  Dalila. 

20  And  what  was  Cham's  wife  called  ? 
Jaitarecta  she  was  called. 

21  And  what  was  Jaf eft's  wife  called  ? 

I  tell  thee,  Catafluvia  was  she  called ;  and  by  other  names 
are  they  named,  Olla,  Ollina  and  Ollibana  :  thus  were 
these  three  called. 

22  Tell  me,  how  long  was  Noe's  flood  upon  the  earth  ? 
I  tell  thee,  forty  days  and  nights. 

23  Tell  me,  what  was  the  length  of  Noe's  ark  ? 

I  tell  thee,  it  was  three  hundred  fathoms  long,  fifty  fathoms 
wide  and  thirty  fathoms  high. 

24  Tell  me,  what  sons  had  Adam  ? 

I  tell  thee,  thirty  sons  and  thirty  daughters. 

25  Tell  me,  what  man  first  built  a  city  ? 

I  tell  thee,  Knos  was  he  called,  and  Ninevem  was  the  city  ; 


186  SALOMON  AND  SATURN. 

vvseron  •Sserin  gemanna  hund  twelftig  iSusenda,  and  xx 
"Susenda  ;  and  Hierusalem  sed  burh  heo  waes  serest  sefter 
ftam  Noes  flod  getimbrod. 
26  And  hwaet  hatte  seo  burh,  fteer  sunne  up  on  morgen  gaft  ? 


Ic  $e  secge,  laiaca  hatte  seo  burh. 

27  Saga  me,  hwaer  ga$  seo  sunne  on  aefen  to  setle  ? 
Ic  $e  secge,  Garita  hatte  seo  burh. 

28  Saga  me,  hwylc  wyrt  is  betst  and  selust  ? 

Ic  $e  secge,  Lilige  hatte  seo  wyrt,  forftain  $e  heo  getacmvS 
Crist. 

29  Saga  me,  hwylc  fugel  is  selust  ? 

Ic  $e  secge,  culfre  is  selust,  heo  getacnaft  ftone  Haligan 


30  Saga  me,  hwanon  cymS  ligetu  ? 

Ic  pe]  secge,  heo  cym$  fram  winde  and  fram  wsetere. 

31  Saga  me,  hwylc  waeter  is  selust  ? 

Ic  fte  secge,  Jordan  em  seo  ea  is  selust,  forftam  $e  Crist 
waes  on  hire  gefullod. 

32  Saga  me,  hwyder  gewiton  $a  englas  ^5e  Gode  wrSsocon  on 

heofona  rice  ? 

Ic  ^e  secge,  [God]  hig  todaelde  on  |?ri  dselas  :  anne  dael  he 
dsette  on  ftaes  lyftes  gedrif,  d^erne  dsel  on  iSses  wseteres 
gedrif,  ]?riddan  dael  on  helle  nedwelnisse. 

33  Saga  me,  hu  fela  is  woruldwsetra  ? 

Ic  ^Se  secge,  tw£  sindon  sealte  see,  and  twa  fersce. 

34  Saga  me,  hwylc  man  arrest  wa?re  wi^  hund  sprecende  ? 
Ic  'Se  secge,  Scs.  Petrus. 

35  Saga  me,  hwylc  man  aj?dhte  merest  mid  sul  to  erianne? 

Ic  fte  secge,  ^aet  wses  Cham,  Noes  sunu. 

36  Saga  me,  forhwam  stanas  ne  sint  berende  ? 

Ic  $e  secge,  for'Sam  iSe  Abeles  bldd  gefedl  ofer  stan, 
hine  Chain  his  brdSer  ofsldh  mid  anes  esoles  cinbane. 


SALOMON  AND  SATURN.  187 

and  therein  were  of  men  a  hundred  and  twenty  thousand, 
and  twenty  thousand  ;  and  Hierusalem  the  city,  that  was 
the  first  built  after  Noe's  flood. 

26  And  what  is  the  name  of  the  city  where  the  sun  rises  in 

the  morning  ? 
I  tell  thee,  Jaiaca  is  the  city  called. 

27  Tell  me,  where  sets  the  sun  of  an  evening  ? 
I  tell  thee,  Garita  is  the  city  called. 

28  Tell  me,  which  is  the  best  and  happiest  of  herbs  ? 

I  tell  thee,  the  lily  is  that  herb,  for  it  denoteth  Christ. 

29  Tell  me,  which  is  the  blessedest  bird  ? 

I  tell  thee,  the  dove  is  the  blessedest,  it  betokeneth  the 

Holy  Ghost, 
so  Tell  me,  whence  come  the  lightnings  ? 

I  tell  thee,  they  come  from  wind  and  from  water. 

31  Tell  me,  what  is  the  blessedest  water  ? 

I  tell  thee,  Jordan  the  river  is  blessedest,  for  in  it  was 
Christ  baptized. 

32  Tell  me,  whither  departed  the  angels  that  apostatized  from 

God  in  heaven  ? 

I  tell  thee,  God  divided  them  into  three  portions  :  one 
portion  he  placed  in  the  drift  of  the  sky  ;  the  second 
portion  in  the  drift  of  the  water ;  the  third  portion  in  the 
abyss  of  hell. 

33  Tell  me,  how  many  are  the  waters  of  the  world  ? 
I  tell  thee,  two  seas  are  there  salt,  and  two  fresh. 

34  Tell  me,  who  was  the  first  man  that  spake  with  a  dog  ? 
I  tell  thee,  St.  Petrus. 

35  Tell  me,   what   man   first  thought  of  ploughing  with   a 

coulter  ? 
I  tell  thee,  that  was  Cham,  Noe's  son. 

36  Tell  me  why  stones  are  not  fruitful  ? 

I  tell  thee,  because  Abel's  blood  fell  upon  a  stone  when 
Chain,  his  brother,  slew  him  with  the  jawbone  of  an  ass. 


188  SALOMON  AND  SATURN. 

37  Saga  me,  hwset  is  betst  and  wyrst  betwinan  mannum  ? 

Ic  $e  secge,  word  is  betst  and  wyrst  betwix  mannum. 
ss  Saga  me,  hwset  is  cuSost  mannum  on  eorftan  td  witanne  ? 

Ic  3e  secge,  iSset  nis  nsenigum  men  nanwiht  swa  cuiS  swa 
he  sceal  deaft  J>rowian. 

39  Saga  me,  hwset  sindon  i$a  |?reo  J?ing  i$e  nan  man  buton  lifian 

ne  mseg  ? 
Ic  fte  secge,  an  is  fyr,  6$er  is  wseter,  J>ridde  is  isen. 

40  Saga  me,  hwylc  treow  is  ealra  treowa  betst  ? 
Ic  $e  secge,  $set  is  wintreow. 

41  Saga  me,  hwser  restaft  ftses  mannes  sawul  iSonne  se  lichama 


Ic  "Se  secge,  on  J?rim  stowum  heo  brS ;  on  "Sam  brsegene, 
o$3e  on  "Ssere  heortan,  o&5e  on  ftam  blode. 

42  Saga  me,  forhwam  wses  se<5  sse  sealt  geworden  ? 

Ic  i$e  secge,  of  "Sam  x  wordum  "Se  Aloises  gesomnode  in 
"Ssere  ealdan  se,  Godes  bebodu  ;  and  he  awearp  $a  x  word 
in  i$a  sse,  and  his  tearas  ageat  in  fta  sse ;  forftam  wearS 
seo  sse  sealt. 

43  Saga  me,  hwset  waeron  'Sa  word  ? 

Ic  3e  secge,  "Sset  forme  word  wses,  Non  habeas  Deos 
alienos ;  ^set  is,  ne  lufa  ^ti  oiSerne  God  ofer  me.  Dset 
word  wses,  Non  adsumes  nomen  Domini  in  vanum  5 
is,  ne  cig  'Su  Godes  naman  on  idel.  Dset  J?rid[de 
word  wses],  Healda^  ^one  haligan  restedseg.  Dset 
[feor^e  word]  wses,  A'ra  ^inum  fseder,  and  ftinre  meder. 
[Dset  v]  word  wses,  Non  occides ;  ne  sleh  "Sii  man  .  .  . 
dine.  Dset  vi  word  wses,  Non  mechaberis ;  on  unriht 
ne  hsem  ^u.  Dset  vii  word  wses,  Ne  stala  ftu.  Daet  viii 
word  wses,  Ne  saga  lease  gewitnysse.  Dset  ix  word 
wses,  Ne  concupiscas  uxorem  proximi  tui ;  ne  gewilna 
iSu  6^ res  mannes  wifes  on  unriht. 

44  Saga  me,  hwser  is  Moyses  byrgen  ftaes  cyninges  ? 

Ic  fte  secge,  heo  is  be  i5am  huse  'Se  Fegor  hatte,  and  nan 
man  nis  i5e  hig  wite  ser  Sam  myclan  dome. 


SALOMON  AND  SATURN.  981 

37  Tell  me,  what  is  the  best  and  worst  thing  among  men  ? 
I  tell  thee,  word  is  the  best  and  worst  thing  among  men. 

38  Tell  me,  what  is  the  thing  best  known  to  man  on  earth  ? 

I  tell  thee,  that  to  no  man  is  any  thing  so  well  known  as 
that  he  shall  suffer  death. 

39  Tell  me,  what  are   the  three  things  without  which  man 

cannot  live  ? 
I  tell  thee,  one  is  fire,  the  second  is  water,  the  third  iron. 

40  Tell  me,  what  tree  is  the  best  of  all  trees  ? 
I  tell  thee,  it  is  the  vine. 

41  Tell  me,  where  resteth  the  soul  of  man  while  the  body 

sleepeth  ? 

I  tell  thee,  in  three  places  it  is  ;  in  the  brain,  or  in  the 
heart,  or  in  the  blood. 

42  Tell  me,  why  became  the  sea  salt  ? 

I  tell  -thee,  from  the  ten  words  that  Moses  collected  in  the 
old  law,  God's  commandments ;  and  he  flung  the  ten 
words  into  the  sea,  and  poured  his  tears  out  into  the 
sea  ;  therefore  became  the  sea  salt. 

43  Tell  me,  what  were  those  words? 

I  tell  thee,  the  first  word  was,  Non  habeas  Deos  alienos ; 
that  is,  Love  thou  no  God  more  than  me.  The  second 
word  was,  Non  adsumes  nomen  Domini  in  vanum ;  that 
is,  Take  not  thou  God's  name  in  vain.  The  third  word 
was,  Keep  the  holy  sabbath.  The  fourth  word  was, 
Honour  thy  father  and  thy  mother.  The  fifth  word  was, 
Non  occides ;  Thou  shalt  do  no  murder.  The  sixth 
word  was,  Non  mo3chaberis ;  Thou  shalt  not  commit 
adultery.  The  seventh  word  was,  Thou  shalt  not  steal. 
The  eighth  word  was,  Thou  shalt  not  bear  false  witness. 
The  ninth  word  was,  Ne  concupiscas  uxorem  proximi 
tui ;  Thou  shalt  not  desire  another  man's  wife  to  wrong. 
44  Tell  me,  where  is  the  tomb  of  Moses  the  king  ? 

I  tell  thee,  it  is  by  the  house  called  Fegor,  and  there  is  no 
man  that  shall  know  it  until  the  great  day  of  doom. 


190  SALOMON  AND  SATURN. 

45  Saga  me  for  hwylcum  Jnngum  fteds  eorSe  awyrged  waere, 

o$$e  eft  gebletsod  ? 

Ic  $e  secge.  ];urh  Adam  heo  waes  awyrged,  and  Jmrh  Abeles 
blod,  and  eft  heo  waes  gebletsod  J?urh  Noe,  and  ..... 
and  f>urh  fulluhte. 

46  Saga  me,  hvv[a]  wingeard  aerost  plantode  ? 
Ic  i5e  secge,  "3aet  [waes  Noe]  se  heahfaeder. 

47  Saga  me,  hwa  nemde  aerost  Godes  nanian  ? 

Ic  fte  secge,  se  deoful  nemde  aerost  Godes  naman. 

48  Saga  me,  hwaet  is  hefigost  to  beranne  on  eorSan  ? 
Ic  iSe  secge,  mannes  synna,  and  his  hlafordes  irre. 

49  Saga  me,  hwaet  is  Saet  dftrum  licige,  and  6$  rum  mislicige  ? 


Ic  $e  secge,  ftaet  is  dom. 
so  Saga  me,  hwaet  syndon  ^a  iiii  )?ing  'Se  naefre  fulle  naeron,  ne 

naefre  ne  beo^  ? 
Ic  3e  secge,  an  is  eorSe,  o^er  is  fyr,  J?ridde  is  hell,  feor^e 

is  se  gitsienda  man  worulde  welena. 

51  Saga  me,  hu  fela  is  fleogendra  fugelcynna  ? 
Ic  $e  secge,  iiii  [and]  fiftig. 

52  Saga  me,  hti  fela  is  fisccynna  on  waetere  ? 
Ic  $e  secge,  vi  and  xx. 

53  Saga  me,  hwylc  man  aerost  mynster  getimbrode  ? 

Ic  $e  secge,  Elias  and  Eliseus  fta  witegan,  and  aefter  ful- 
luhte, Paulus  and  Antonius,  $a  aerostan  ancran. 

54  Saga  me,  hwaet  sindon  iSa  streamas,  and  fta  [burn]  an,  "Se 

on  neorxna  wange  fleota^  ? 

.  Ic  $e  secge,  hiora  sindon  iiii  ;  sed  aeroste  hatte  Fison,  seo 
d^er  hatte  Geon,  and  seo  iii  hatte  Tygres,  seo  feorSe 
Eufraten,  ftaet  is  meolc,  and  hunig,  and  ele,  and  win. 

55  Saga  me,  forhwam  br$  seo  sunne  read  on  aefen  ? 
Ic  $e  secge,  forSam  heo  loca^  on  helle. 

56  Saga  me,  hwy  scineft  heo  swa  reade  on  morgene  ? 


SALOMON  AND  SATURN.  191 

45  Tell  me,  for  what  things  was  the  earth  once  accursed  and 

afterwards  blessed  ? 

I  tell  thee,  through  Adam  was  it  accursed,  and  through 
Abel's  blood;  and  it  was  blessed  again  through  Noe,  and 
and  through  baptism. 

46  Tell  me,  who  first  planted  a  vineyard  ? 
I  tell  thee,  it  was  the  patriarch  Noe. 

47  Tell  me,  who  first  named  the  name  of  God  ? 

I  tell  thee,  the  devil  first  named  the  name  of  God. 

48  Tell  me,  what  is  the  heaviest  thing  on  earth  to  bear  ? 
I  tell  thee,  a  man's  sins  and  his  Lord's  anger. 

49  Tell  me,  what  is  that  which  pleaseth  one  man  and  dis- 

pleaseth  another  ? 
I  tell  thee,  judgement, 
so  Tell  me,  what  are  the  four  things  that  never  were  and 

never  will  be  full  ? 
I  tell  thee,  one  is  earth,  the  second  is  fire,  the  third  is 

hell,  the  fourth  is  the  man  that  is  avaricious  of  worldly 

wealth. 

51  Tell  me,  how  many  are  the  kinds  of  birds  that  fly  ? 
I  tell  thee,  four  and  fifty. 

52  Tell  me,  how  many  are  the  kinds  of  fishes  in  the  waters  ? 
I  tell  thee,  six  and  twenty. 

53  Tell  me,  what  man  first  constructed  a  minster  ? 

I  tell  thee,  Elias  and  Eliseus  the  prophets,  and  after  bap- 
tism, Paulus  and  Antonius,  the  first  anchorets. 

54  Tell  me,  what  are  the  streams  and  brooks  that  flow  on 

Paradise  ? 

I  tell  thee,  they  are  four;  the  first  is  named  Fison,  the 
second  Geon,  and  the  third  is  Tygres,  the  fourth  Eufra- 
ten :  that  is,  milk  and  honey,  and  oil  and  wine. 

55  Tell  me,  why  is  the  sun  red  at  evening  ? 

I  tell  thee,  because  it  looketh  down  on  hell. 

56  Tell  me,  why  shineth  it  so  red  at  morning  ? 


192  SALOMON  AND  SATURN. 

Ic  i$e  secge,  foriSam  hire  twyna^S  hwaeSer  heo  maeg,  $e  ne 
mseg,  ftisne  middangeard  geondscinan,  swa  hire  beboden 
is. 
57  Saga  me  3as  iiii  waeteru  fte  ^as  eorftan  fedaS  ? 


Ic  $e  secge,  iSset  is  snaw,  and  waeter,  and  hagol,  and  deaw. 

58  Saga  me,  hwa  aerost  bdcstafas  sette  ? 
Ic  $e  secge,  Mercurius  se  gygand. 

59  Saga  me,  hwaet  boccynna,  and  hii  fela  sindon. 

Ic  i$e  secge,  Canones  bee  sindon  ealra  twa  and  hundeeo- 
fontig,  eal  sw£  fela  ]?eo[da]  sindon  on  gerinie,  and  eal 
swa"  fela  leorningcnihta,  btitan  ^dni  xii  Apostolum. 
Mannes  bdn  sindon  on  gerime  ealra  cc  and  xviii  :  mannes 
aeddran  [sindon]  ealra  ccc  and  v  and  Ix  :  mannes  tofta 
beoiS  on  eallum  his  life,  ii  and  xxx.  On  xii  monftum 
be63  ii  [and  fiftig]  wucena,  and  ccc  dagena  and  v,  and 
Ix  daga  :  on  xii  moiriSuui  bedS  eahta  )?usenda  tida,  and 
[Ix  tida]  and  vii  hund  tida.  On  xii  monftum  'Sii  scealt 
sillan  'Sinum  J^eowan  men  vii  hund  hlafa,  and  xx  hla"fa> 
buton  morgemetum,  and  nonmetum. 


NOTES. 

i  The  same  answer  is  given  to  the  question  in  the  dialogue  of 
Sydracke  and  Boccus.  This  was  a  composition  of  somewhat  similar 
character  to  those  which  form  the  subject  of  this  book,  in  which 
Boccus  the  king  demands,  and  Sydracke  the  philosopher  imparts, 
information  on  a  vast  variety  of  abstruse  points  of  divinity,  ethics 
and  natural  philosophy.  There  are  many  beautiful  MSS.  of  this 
dialogue  in  the  British  Museum,  in  various  languages;  M.  Mon- 
merque's  library  contains  one  in  Provencal,  and  the  Cambridge 
University  Library  possesses  a  prose  MS.  version  in  French,  of  the 
fourteenth  century  (Gg.  i.  1).  There  are  also  many  printed  editions  : 


SALOMON  AND  SATURN.  193 

I  tell  thee,  because  it  doubteth  whether  it  can  or  cannot 
shine  over  the  whole  world,  as  hath  been  commanded 
it. 

57  Tell  me  the  four  waters  that  feed  this  earth. 
I  tell  thee,  they  are  snow,  water,  hail  and  dew. 

as  Tell  me,  who  first  set  letters  ? 
I  tell  thee,  Mercurius  the  giant. 

59  Tell  me,  what  kind  of  books  and  how  many  are  there  ? 
I  tell  thee,  the  Books  of  Canons  are  in  all  seventy  and 
two ;  so  many  are  the  nations  by  number,  and  so  many 
were  the  disciples,  besides  the  twelve  apostles.  The 
bones  of  a  man  are  in  all  two  hundred  and  eighteen  in 
number  :  the  veins  of  a  man  are  in  all  three  hundred, 
five  and  sixty :  his  teeth  are  throughout  his  life  two  and 
thirty.  In  twelve  months  are  two  and  fifty  weeks,  and 
three  hundred  and  sixty-five  days  :  in  twelve  months  are 
eight  thousand,  seven  hundred  and  sixty  hours.  In 
twelve  months  thou  shalt  give  thy  slave-men  seven  hun- 
dred and  twenty  loaves,  besides  morning  meals  and  noon 
meals. 


Verard  published  it  at  Paris,  in  8vo,  in  the  years  1486,  1496,  1531, 
and  twice  in  4to,  without  dates.  About  1510,  Thomas  Godfray 
printed  an  English  metrical  version,  from  a  perfect  copy  of  which,  in 
the  Cambridge  University  Library  (Case  A.  b.),  the  quotations  in 
these  notes  are  taken.  A  second  and  prose  translation  was  printed 
by  Wyer,  of  which  a  description  is  given  by  Dibdin,  Typ.  Ant.  iii. 
201.  Heber  had  copies  of  both  these  editions.  A  good  deal  of  the 
philosophy  of  this  dialogue  is  taken  from  the  varying  copies  of  the 
Ymage  du  Mounde,  manuscripts  and  old  printed  editions  of  which,  in 
verse  and  prose,  French  and  English,  are  common  in  our  libraries. 

3  That  is,  Coelum,  from  Celare,  an  etymology  worthy  of  Isidor  or 
Hierome. 

SALOM.  O 


194  SALOMON  AND  SATURN. 

e  and  7  Anathole  dedit  A,  disis  D,  contulit  Arctos, 
Et  Mesembrios  M  ;  collige,  fiet  ADAM. 

MS.  Harl.  3362.  fol.  7. 

s  and  9  This  was  a  favourite  subject  of  speculation,  because  men 
thought  that  in  the  materials  of  which  bodies  were  wrought,  they 
could  detect  the  origin  of  their  various  qualities.  Speaking  of  man, 
who,  as  the  Microcosm,  must  needs  be  made  up  of  the  elements, 
Lydgate  says : — 

Of  the  erth  man  hath  both  flesche  and  bonys, 
of  the  water  he  hath  hys  moyst  humorys, 
ayer  in  his  artarys  ys  disposyd  for  ye  nonys, 
ffyer  geffyth  hete,  by  record  of  auctors ; 
now  hevy,  now  glad,  now  mery,  now  morny[n]g, 
how  shold  man  be  stable  in  hys  liffyng  ? 

MS.  Bib.  Pub.  Cantab.  Hh.  iv.  12. 

In  the  MS.  Bibl.  Royale,  7595,  fol.  284,  there  is  a  prose  treatise 
De  Adam  et  Eve  feme,  which  contains  various  disquisitions  on  the 
subject ;  among  them,  two  with  the  following  rubrics :  De  quantes 
coses  Adamfu  fais  (fol.  184),  Comment  li  nons  Adamfu  trouves  (fol. 
285),  which  last  is  an  answer  to  the  sixth  and  seventh  questions  in 
this  dialogue. 

10  The  opinion  that  Adam  was  created  of  the  full  and  perfect  age 
of  thirty  years,  was  long  current.  Sydracke  thus  refines  upon  it 
(Question  cclxi.)  : — 

Of  what  age  made  God  Adam 
whan  he  into  this  world  came  ? 

Adam  God  made  and  his  fere 
at  his  licknes,  for  they  are  to  him  dere, 
and  yong,  ryght  as  aungels  wyse, 
for  the  love  that  he  and  his 
shuld  the  ordres  of  aungels  fulfyl 
that  Lucyfer  began  to  spyl. 
But  whan  they  mysded  at  the  last, 
and  of  paradyse  ware  out  cast, 
theyr  here  began  to  wax  and  sprede, 
and  to  theyr  heles  doune  it  yede, 
and  after,  theyr  here  on  to  se, 
them  semed  of  thyrty  yeeres  to  be. 

The  Cursor  Mundi  gives  another  account.  All  agree  that  they 
were  created  in  the  likeness  of  angels :  "  wseron  englum  gelice :" 
Csedrn.  p.  12.1.  15. 


SALOMON  AND  SATURN.  195 

12  According  to  an  old  and  wide-spread  belief,  Adam  remained  in 
hell  until  our  Saviour's  descent  thither.  When  our  Lord  harrowed 
hell,  he  carried  Adam,  the  Patriarchs,  the  Prophets,  and  just  men 
under  the  old  law,  to  paradise  with  him.  Evangel.  Nicod.  ch.  18. 
in  Thilo.  Cod.  Apochr.  N.  T.  vol.  i.  pp.  675,  727,  749.  According 
to  this  answer  and  to  No.  17,  the  passion  of  our  Lord  falls  in  6158 ; 
but  this  differs  from  the  gospel  of  Nichodemus,  in  which  the  arch- 
angel Michael  prophesies  to  Seth  that  the  birth  of  Christ  will  be 
A.M.  5050. 

is  This  differs  from  the  account  given  by  the  Paris  manuscript 
(note  8)  :  we  there  find  the  following  curious  passage,  where  the 
death  of  Abel  is  placed  in  Adam's  hundred  and  thirtieth  year  (fol. 
284)  : — "  En  apres  chou  que  Moyses  trespassa,  Mechodius,  ki  mar- 
tyres  fu,  connut  par  la  revelation  dou  Saint-Espir  dou  commenche- 
ment,  et  de  la  fin  dou  monde,  et  laissa  son  escrit  ouquel  il  dist  que 
Adans  et  Eve  estoient  virge  quand  il  furent  hors  mis  de  paradys,  et 
ou  xvme.  an  apres  chou  que  Adans  fu  formes,  Chaym  et  Calmana 
sa  suer  furent  ne,  et  en  1'an  que  Adans  ot  c  et  xxx  ans,  Chaym  ocist 
Abel  son  frere,  et  c  ans  apries  Joseth  (Seth)  fu  n^s.  Tout  chou 
tiesmoignent  li  maistre  ki  la  Bible  translaterent  de  Latin  en  Rou- 
manch."  On  this  M.  Michel  has  the  following  note  :  "  Saint  Me- 
thodius, surnomme  Eubulius,  florissoit  au  commencement  du  ivme 
siecle.  Entre  autres  ouvrages,  il  a  compose  un  commentaire  sur  la 
Genese,  qu'on  croit  perdu.  Voyez  la  Sylloge  Historica  du  P.  Hen- 
schenius,  dans  le  recueil  des  Bollandistes,  t.  vi  de  Juin,  p.  5."  That 
this  lost  Commentary  on  Genesis  furnished  the  matter  of  many  of 
these  answers,  is  most  probable.  It  is  observable  that  the  French 
MS.  states  Cain  to  have  been  born  in  Adam's  fifteenth  year,  and 
that  Adam  and  Eve  estoient  virge  when  they  were  put  out  of  paradise  : 
this,  therefore,  supposes  them  to  have  fallen  in  the  fourteenth  year, 
as  stated  in  No.  16.  See  Adrian  and  Ritheus,  No.  1,  note. 

14  See  No.  59.     Seventy-two  countries  are  the  whole  world  : — 

Nu  sage  mir,  meister  Tragemunt, 

Zwei  und  siibenzig  lant  die  sint  dir  kunt,  etc. 

Wackernagel,  Altdeut.  Lesebuch,  p.  641. 

that  is,  all  the  world  is  known  to  thee. 

is  This  is,  in  all  varieties  of  shape,  a  very  popular  mediaeval  say- 
ing. In  the  Demaundes  Joyous,  which  will  be  found  in  the  Appen- 
dix, we  have  the  question,  "  Who  was  Adam's  mother?"  the  reply 

o  2 


196  SALOMON  AND  SATURN. 

to  \vhich  is,  "  The  earth."     In  the  Pa^ival  of  Wolfram  von  Eschen- 
bach,  we  have  (Lachm.  p.  223) — 

Diu  erde  Adames  muoter  was  ; 

and  in  two  passages  to  be  cited  at  length  hereafter,  the  earth  is 
called  Abel's  grandmother. 

17  This  is  taken  from  the  Apochryphal   Gospel  of  the  Life  of 
Joseph,  ch.  iv.     Thilo.  Cod.  Apochr.  N.  T.  vol.  i.  p.  13. 

34  "  Than  as  Marcell  saythe  Symon  went  to  the  house  of  Marcell, 
and  bounde  there  a  great  dog  blacke  at  the  dore  of  the  house.  And 
sayd,  now  I  shall  se  yf  Peter  whiche  is  accustomed  to  come  hyther 
shal  come,  and  yf  he  come  this  dogge  shall  strangle  hym.  And  a 
lytell  after  that  Peter  and  Poule  went  thyder.  And  anone  Peter 
made  the  sygne  of  the  crosse,  and  vnbounde  the  hounde,  and  the 
hounde  was  as  tame  and  meke  as  a  lambe.  And  pursued  none  but 
Symon.  And  wente  to  hym,  and  toke  and  caste  hym  to  ye  grounde 
vnder  him  and  wolde  have  estrangled  hym.  And  than  ranne  Peter 
to  hym  and  cryed  vpon  the  hounde  y*  he  shold  not  do  hym  ony 
harme.  And  anone  ye  hounde  lefte  and  touched  not  his  body,  but 
he  all  to  rent  and  tare  his  gowne  in  suche  wyse  y*  he  was  almost 
naked.  Than  all  the  people  and  specyally  chyldren  ranne  w*  the 
hounde  vpon  hym  and  hunted  and  chased  hym  out  of  the  towne  as 
he  had  ben  a  wolfe.  And  than  for  reprefe  and  shame  he  durste  not 
come  ynto  ye  towne  of  all  an  hole  yere." 

Legenda  Aurea,  fol.  civ.  (Jul.  Notary,  1503.) 

47  That  is,  revealed  the  ineffable  name  of  God. 

so  Proverbs,  xxvii.  20.  xxx.  15,  16.  The  same  passage  is  repeated 
in  Freidank,  but  with  a  much  closer  resemblance  to  the  Vulgate 
translation  (Grimm's  Ed.  p.  69)  : — 

Driu  dine  niht  gesaten  kan, 
die  helle,  fiur  unt  gitegen  man ; 
daz  vierde  sprach  noch  nie  '  genuoc/ 
swie  vil  man  im  zuo  getruoc. 

So  in  the  MS.  collection  of  proverbs  in  Trinity  College  Library, 
fol.  364 :— 

Quatuor,  ut  fantur,  sunt  quse  nunquam  satiantur ; 
Ignis  et  os  uuluse,  pelagus,  baratrique  uorago. 

In  the  translation  of  Stevens's  Apologie  d'Herodote,  the  same 
thing  occurs,  with  a  different  application :  "  There  is  also  another 
prouerbe  which  saith,  that  three  things  are  vnsatiable,  Priests,  Monks, 
and  the  Sea  :  where  of  Barelete  puts  me  in  mind  when  he  saith, 


SALOMON  AND  SATURN.  197 

Presbyteri,  et  fratres,  et  mare  nunquam  satiantur.     Howbeit  I  haue 
heard  old  folkes  name  these  three,  Priests,  women,  and  the  sea.    And 
verily  Monkes  may  well  be  comprised  vnder  priests." 
55  To  this  Freidank  appears  to  allude  (p.  14)  : — 

Diu  sunne  schint  den  tiuvel  an, 
unt  scheidet  si  doch  reine  dan. 

58  That  is,  Woden,  who  is  Mercurius  in  the  Roman  interpreta- 
tion. This  is  consonant  with  the  Norse  tradition.  Vide  Adrian  and 
Ritheus,  note  16. 


198 


ADRIAN  AND  RITHEUS. 

A  DIALOGUE  with  this  title  is  contained  in  the  Cotton  MS. 
Julius  A.  2.     It  differs  from  the  prose  Salomon  and  Saturn 


Adrianus  c\vae$  to  Ritheus. 

1  Saga  me,  hu  lange  waes  Adam  on  Neorxna  wange? 
Ic  $e  secge  he  waes  frittine  geara. 

2  Saga  me  on  hwylcne  daeg  he  gesyngode. 

Ic  fte  secge,  on  Frigedaeg,  and  on  ftone  daeg  he  waes  aer 
gesceapen,  and  on  i$a  daege  he  eft  dswealt,  and  for  $am 
Crist  eft  J>rowode  on  iSaem  daege. 

3  Saga  me,  on  hwaeftere  Adames  sidan  nam  tire  Dryhten  ftaet 

rib  $e  lie  ftaet  wif  of  geworhte  ? 
Ic  "Se  secge,  on  ftaere  winstran. 

4  Saga  me,  hwapr  saet  tire  Dryhten  fta*  he  geworhte  heofenan 

and  eorSan,  and  ealle  gesceafta  ? 
Ic  i$e  secge,  ofer  winda  frSerum. 

5  Saga  me,  hwaer  is  sed  eor^e  i5e  naefre  sunne  on  ne  scedn  ne 

inona,  ne  naefre  wind  on  ne  bleo*w  nane  tid  dseges,  ne  aer 
ne  aefter? 

Ic  $e  secge,  sed  eor^e  is  in  iSaere  readan  sae,  ofer  ftaere  edde 
Israela  folc  of  Egipta  haeftno^e. 

6  Saga  me  hwaer  seine  seo*  sunne  on  niht. 

Ic  fte  secge,  on  ]>nm  stdwum  :  aerest  on  ftaes  hwaeles  inno'Se 
^e  is  cweden  Leuiathan,  and  on  <5$re  tid  hed  scm'S  on 
helle,  and  ^a  J?ridde  tid  hed  scin^  on  "Sam  ealonde  iSaet 
is  Gli'S  nemned,  and  ftaer  resta^  h^ligra  manna  sawla  o$ 
domes  daeg. 

7  Saga  me  for  hwam  seine  sed  sunne  swa  redde  on  terne 

morgen. 
Ic  ^e  secge,  for  $am  i5e  hed  cym^  up  of  $aere  sae. 


ADRIAN  AND  RITHEUS.  199 

in  little  more  than  the  names  of  the  interlocutors,  several  of 
the  questions  and  answers  being  the  same  in  both  composi- 
tions. As  nearly  one-third  is  common  to  the  two,  it  is  not 
unreasonable  to  believe  that  both  are  fragmentary  portions  of 
one  original. 


Adrian  spake  to  Ritheus. 

1  Tell  me,  how  long  was  Adam  in  Paradise  ? 
I  tell  thee,  he  was  thirteen  years. 

2  Tell  me  on  what  day  he  sinned. 

I  tell  thee,  on  Friday ;  and  on  that  day  he  was  previously 
created,  and  on  that  day  again  he  died,  and  therefore 
Christ  afterwards  suffered  on  that  day. 

3  Tell  me,  from  which  of  Adam's  sides  did  our  Lord  take 

the  rib  whereof  he  made  woman  ? 
I  tell  thee,  from  the  left. 

4  Tell  me,  where  sat  our  Lord  when  he  created  heaven  and 

earth  and  all  creatures  ? 
I  tell  thee,  on  the  wings  of  the  winds. 

5  Tell  me,  where  is  the  earth  that  never  sun  shone  on  nor 

moon,  nor  the  wind  blew  upon,  at  no  hour  of  the  day, 
either  before  or  after  ? 

I  tell  thee,  that  earth  is  in  the  red  sea,  over  which  the 
people  of  Israel  marched  from  their  Egyptian  bondage. 

6  Tell  me  where  the  sun  shineth  by  night. 

I  tell  thee,  in  three  places  :  first  in  the  belly  of  the  whale 
that  is  called  Leuiathan  ;  and  the  second  season  it  shineth 
in  hell ;  and  the  third  season  it  shineth  upon  that  island 
that  is  called  Glift,  and  there  rest  the  souls  of  holy  men 
till  doomsday. 

7  Tell  me  why  the  sun  shineth  so  red  at  early  morning. 

I  tell  thee,  because  it  cometh  up  out  of  the  sea. 


2°0         "1:1  ADRIAN  AND  RITHEUS. 

s  Saga  me,  for  hwam  br5  sed  sunne  swa  read  on  aefen  ? 

Ic  fte  secge,  for  3am  $e  hed  locaS  tifan  on  helle. 
9  Saga  me  hu  mycel  seo  sunne  sy. 

Ic  "Se  secge,  hed  is  maere  ftonne  eorSe,  for  ftani  "Se  hed  br<$ 
on  aelcum  lande  hat. 

10  Saga  me  hwylc  sy  sed  sunne. 

Ic  i5e  secge,  Astriges  se  dry  ssede  ftaet  hit  waere  birnende 
sta"n. 

11  Saga  me  hwaet  iSaes  lifigendan  mannes  gleng  sy. 
Ic  "Se  secge,  "Sees  deddan  swat. 

12  Saga  me  hwylc  sunu  wrsece  serest  his  faeder  on  his  indder 

inno'Se. 

Ic  ^e  secge,  'Sasre  naeddran  sunu ;  for  ^am  $e  seo  mdder 
ofsldh  asrest  ftone  feeder,  and  "Sonne  ofsleaiS  "Sa  beam  eft 
•Sa  mdder. 

13  Saga  me,  hwylc  bisceop  waere  aeYest  on  ftaere  ealdan  ae,  aer 

Cristes  tdcyme. 

Ic  i5e  secge,  Melchisedec,  and  Aaron, 
u  Saga  me  hwylc  bisceop  waere  [aerest]  on  ftaere  niwan  ae. 
Ic  ^e  secge,  Petrus,  and  Jacobus. 

15  Saga  me,  hwylc  man  witegode  aerest? 
Ic  $e  secge,  Samuel. 

16  Saga  me,  hwa  wrat  bdcstafas  aerest  ? 
Ic  $e  secge,  Mercurius  se  gigant. 

17  Saga  me,  hwa  sette  aerest  wingeardas,  ofrSe  hwa  dranc 

aerest  win  ? 
Ic  $e  secge,  Noe. 
is  Saga  me  hwa  waere  aerest  laece. 

Ic  fte  secge,  Asterius  se  waes  cwedeu. 

19  Saga  me,  hwaet  synt  "Sa  twegen  men  on  Neorxna-wange, 

.   and  $as  gelomlice  we*pa3,  and  bed^S  unrdte. 
Ic  $e  secge,  Enoc  and  Helias ;  hi  wepa^  forSam  i5e  hi 
sceolon  cuman  on  ftisne  middangeard,  and  bedn  de£de, 
^eah  hy  aer  ^onne  dea$  longe  yldon. 

20  Saga  me,  hwaer  wunia'S  hy? 


ADRIAN  AND  RITHEUS.  201 

s  Tell  me,  why  is  the  sun  so  red  at  evening  ? 

I  tell  thee,  because  it  looketh  down  on  hell. 
9  Tell  me  how  large  the  sun  may  be. 

I  tell  thee,  larger  than  the  earth,  for  it  giveth  heat  in  every 
land. 

10  Tell  me  what  the  sun  is. 

I  tell  thee,  Astriges  the  magician  said  that  it  was  a  burn- 
ing stone. 

11  Tell  me  what  is  the  glory  of  the  living  man. 
I  tell  thee,  the  blood  of  the  dead  one. 

12  Tell  me  what  son  first  avenged  his  father  in  his  mother's 

womb. 

I  tell  thee,  the  son  of  the  serpent ;  for  first  the  mother  slew 
the  father,  and  afterwards  the  young  slay  the  mother. 

is  Tell  me  who  was  the  first  bishop  in  the  old  Law,  before 
Christ's  advent. 

I  tell  thee,  Melchisedek  and  Aaron. 
14  Tell  me  who  was  first  a  bishop  under  the  new  Law. 

I  tell  thee,  Petrus  and  Jacobus, 
is  Tell  me,  what  man  first  prophesied  ? 

I  tell  thee,  Samuel. 

16  Tell  me,  who  first  wrote  letters  ? 
I  tell  thee,  Mercuritis  the  giant. 

17  Tell  me,  who  first  planted  vineyards,  or  who  first  drank 

wine  ? 

I  tell  thee,  Noe. 

is  Tell  me  who  was  first  a  physician. 
I  tell  thee,  Asterius  he  was  called. 

19  Tell  me,  what  two  men  are  they  in  Paradise  who  ever 

weep  and  are  sad  ? 

I  tell  thee  Enoch  and  Helias  :  they  weep  because  they 
shall  return  into  this  earth  and  suffer  death,  though 
heretofore  they  have  delayed  death  long. 

20  Tell  me,  where  dwell  they  ? 


202  ADRIAN  AND  RITHEUS. 

Ic  3e  secge,  Malifica  and  Intimphonis,  ftaet  is,  on  sunfelda, 
and  on  sceanfelda. 

21  Saga  me  for  hwam  si  se  hrefen  swa  sweart,  fte  aer  waes  hwit. 
Ic  i$e  secge,  for  ¥>y  i$e  he  eft  ne  hwirfde  to  Noe  in  to  'Saere 

arce,  fte  he  aer  of  gesend  waes. 

22  Saga  me  for  hwa"m  se  hrefen  fturh  gehyrsumnisse  ge]?ingode 

$aet  he  aer  Jmrh  mddignisse  agilte. 
Ic  fte  secge,  Sa  he  fedde  Heliam,  'Sam  edde  he  to 
westerne,  and  him  ]?enode. 

23  Saga  me,  hwaer  bi^  mannes  mod  ? 

Ic  ^e  secge,  on  'Sam  heafde,  and  gaeS  tit  ]?urh  ^one 

24  Saga  me,  hwylce  wihta  beoiS  o^re  tid  wifcynnes,  and  6$re 

tid  waepnedcynnes? 

Ic  ^e  secge,  Belda  se  fisc  on  sae,  and  Viperus  seo  naeddre, 
and  Corvus  se  fugela  'Saet  is  se  hrefen. 

25  Saga  me  for  hwam  seo  sae  si  sealt. 

Ic  'Se  secge,  forS&m  'Se  Moyses  wearp  on  sae  $a  tin  word 
'Saere  ealdan  ae,  'Sa  ^a  he  worhte  i$a  breda^  for  i5am  "Se 
Israela  folc  wur^edon  deofolgild. 

26  Saga  me,  hwaet  sindon  fta  twegen  fet  i5a  seo  sawul  habban 

sceal  ? 

Ic  $e  secge,  Godes  lufu  and  manna ;  and  gif  heo  iSaera  nai5er 
nafa'S,  'Sonne  byS  heo  healt. 

27  Saga  me,  on  hti  manegum  fi^erum  sceal  seo  sawul  fleogan, 

gif  heo  sceal  t<5  heofenum  fleogan? 

Ic  'Se  secge,  feower ;  gleawnisse,  gej?waernisse,  streng^e, 
and  rihtwisnisse. 

28  Saga  me  hwylc  man  waere  dead,  and  naere  dcenned,  and 

aefter  ^am  ded^e  waere  eft  bebiriged  in  his  mdder  inno^e  ? 

Ic  'Se  secge,  ^aet  waes  Adam,  se  aeresta  man ;  for  "Sam  eor^e 

waes  his  mdder,  and  he  waes  bibiriged  eft  in  $aere  eor^an. 

29  Saga  me  "Saere  burge  naman  ^a^r  sunne  upgaei5. 
Ic  "Se  secge,  Jaiaca  heo  hatte. 

30  Saga  me,  hwaet  hatte  3aet  'Saer  heo  on  setel  gaeS  ? 
Ic  Se  secge,  Janita  heo  hatte. 


ADRIAN  AND  RITHEUS.  203 

I  tell  thee,  Malifica  and  Intimphonis,  that  is,  in  Sunfield 
and  Shineficld. 

21  Tell  me  why  the  raven  is  so  black,  that  before  was  white. 

I  tell  thee,  because  he  returned  not  again  to  the  ark  from 
which  he  was  dispatched. 

22  Tell  me  how  the  raven  by  obedience  atoned  for  his  pre- 

vious sin  of  disobedience. 

I  tell  thee,  when  he  fed  Helias,  unto  whom  be  went  into 
the  wilderness,  and  served  him. 

23  Tell  me,  where  is  man's  mood  ? 

I  tell  thee,  in  the  head,  and  it  goeth  out  through  the  mouth. 

24  Tell  me,  what  creature  is  at  one  time  female,  at  another 

male  ? 

I  tell  thee,  Belda  the  fish  in  the  sea,  and  Viperus  the  snake, 
and  Corvus  the  bird,  that  is  the  raven. 

25  Tell  me  why  the  sea  is  salt. 

I  tell  thee,  because  Movses  threw  into  the  sea  the  ten 

• 

words  of  the  old  Law,  when  he  made  the  tables,  because 
the  people  of  Israel  paid  honour  to  idols. 

26  Tell  me,  what  are  the  two  feet  that  the  soul  must  have  ? 

I  tell  thee,  the  love  of  God  and  man  ;  and  if  it  hath  neither 
of  them,  then  is  it  halt. 

27  Tell  me,  on  how  many  wings  must  the  soul  fly,  in  order 

to  reach  heaven  ? 

I   tell    thee,    four ;    Prudence,    Humility,    Strength   and 
Righteousness. 

28  Tell  me  what  man  died  and  never  was  born,  and  after- 

wards was  buried  in  his  mother's  womb. 
I  tell  thee,  that  was  Adam,  the  first  man ;  for  the  earth 
was  his  mother,  and  in  the  earth  was  he  buried  again. 

29  Tell  me  the  name  of  the  city  where  the  sun  riseth. 
I  tell  thee,  it  is  called  Jaiaca. 

30  Tell  me,  what  is  that  called  where  it  setteth  ? 
I  tell  thee,  it  is  called  Janita. 


204  ADRIAiN  AND  RITHEUS. 

31  Saga  me,  hwylc  word  waes  serest? 

Ic  iSe  secge,  Dryhten  cwse$,  GeweorSe  ledht. 

32  Saga  me,  hwset  is  hefigost  mannum  on  eorSan  ? 
Ic  "Se  secge,  hl&fordes  irre. 

33  Saga  me  hu  fela  si  fledgendra  fugela  cynna. 
Ic  "Se  secge,  tw£  and  fiftig. 

34  Saga  me  hwset  iiaeddercynna  si  on  eoi"3an. 
Ic  i5e  secge,  feower  and  jmttig. 

35  Saga  me  hwaet  fisccynna  si  on  waetere. 
Ic  $e  secge,  six  and  Jmttig. 

36  Saga  me  hwa  gescedpe  ealra  fisca  naman. 
Ic  "Se  secge,  Adam  se  aeresta  man. 

37  Saga  me,  hu  fela  wres  iSaera  cempena  i$e  Cristes  hraegel 

daeldon  ? 

Ic  fte  secge,  seofon  heora  wssron. 
ss  Saga  me  feower  stafas  dumbe. 

Ic  "Se  secge,  dn  is  mdd  ;  o^er  gej?anc  ;  |?ridde  is  swefn  ; 

feorSe  is  egesa. 

39  Saga  me,  hwaet  sint  'Sa  )?reo  J?ing  iSe  nan  man  butan  ne  maeg 

bedn  ? 
Ic  fte  secge,  "Sast  is  W33ter,  and  fyr,  and  isen. 

40  Saga  me,  hwa  Godes  naman  nemnede  aerest  ? 
Ic  "Se  secge,  Dedfol. 

41  Saga  me,  hu  waes  Crist  acenned  of  Marian  his  mdder  ? 
Ic  fte  secge,  J?urh  J?a3t  swi^re  breost. 

42  Saga  me,  hwa  dyde  iSast  sunne  stod  ^ne  tid  dseges  ? 


Ic  ^e  secge,  Josue  hit  gedyde  in  Moyses  gefeohte  ;  sed  dun 
hatte  Gabaon,  *Se  heo  on  stod. 

43  Saga  me,  hwaet  br3  betst  and  wyrst  ? 
Ic  "Se  secge,  mannes  word. 

44  Saga  me,  hwaet  "Sdm  men  si  leofust  on  his  life,  and  l£$ost 

aefter  his  deaSe. 
Ic  iSe  secge,  his  willa. 

45  Saga  me,  hwaet  deiS  iSaet  swete  word  ? 


ADRIAN  AND  RITHEUS.  205 

31  Tell  me,  what  was  the  first  word  ? 

I  tell  thee,  God  said,  "  Let  there  be  light." 
3-2  Tell  me,  what  is  heaviest  to  men  on  earth  ? 

I  tell  thee,  the  Lord's  anger. 

33  Tell  me  how  many  kinds  there  be  of  flying  things. 
I  tell  thee,  two  and  fifty. 

34  Tell  me  what  kinds  of  snakes  there  be  on  earth. 
I  tell  thee,  four  and  thirty. 

35  Tell  me  what  kinds  of  fishes  there  be  in  water. 
I  tell  thee,  six  and  thirty. 

36  Tell  me  who  created  the  names  of  all  fishes. 
I  tell  thee,  Adam  the  first  man. 

37  Tell  me,  how  many  were  there  of  the  soldiers  who  divided 

Christ's  raiment? 

I  tell  thee,  there  were  seven  of  them. 
ss  Tell  me  four  dumb  letters. 

I  tell  thee,  one  is  Mood ;  another  Thought ;  the  third  is 
Dream ;  the  fourth  Terror. 

39  Tell  me,  what  are  the  three  things  which  no  man  can  be 

without  ? 
I  tell  thee,  they  are  water,  fire  and  iron. 

40  Tell  me,  who  first  named  the  name  of  God  ? 
I  tell  thee,  the  Devil. 

41  Tell  me,  how  was  Christ  born  of  his  mother  Mary  ? 
I  tell  thee,  through  the  right  breast. 

42  Tell  me,  who  caused  the  sun  to  stand  still  for  an  hour  of 

the  day? 

I  tell  thee,  Josue  caused  it  in  Moyses  battle :  the  hill  was 
called  Gabaon  whereon  it  stood. 

43  Tell  me,  what  is  the  best  arid  worst  thing  ? 
I  tell  thee,  man's  word. 

44  Tell  me  what  is  dearest  to  a  man  during  his  life,  and  loath- 

liest  after  his  death. 
I  tell  thee,  his  own  will. 

45  Tell  me,  what  doth  the  soft  word  ? 


206  ADRIAN  AND  RITHEUS. 

Ic  fte  secge,  hit  gemanigfealdaft  niannes  fredndscipe,  and 
stilled  mannes  fednd. 

46  Saga  me,  hwylc  br$  se  lea*sa  frednd  ? 

Ic  $e  secge,  he  bi3  mannes  gefera  to  bedde,  and  na  td 
nedd]?earfe. 

47  Saga  me,  hwaet  onscunaft  se  sedca  man  i5e  he  ser  gesund 

lufode? 

Ic  fte  secge,  iSajn  sedcum  men  brS  mete  laft  3e  him  aer  waes 
ledf,  and  his  ea*gum  br3  ledht  la$,  $e  him  aeror  waes  ledf. 


48  Saga  me,  on  hw&m  maeg  man  gesedn  mannes  dea*$  ? 

Ic  $e  secge,  twegen  manlican  beoft  on  mannes  eagum  ;  gif 
$u  iSa  ne  gesihst,  ftonne  swilt  se  man,  and  bi$  gevviten 
aer  ]?rim  dagum. 


NOTES. 

THE  character  of  the  Emperor  Hadrian  as  sophist  or  philosopher 
pointed  him  out  as  a  fitting  interlocutor  in  such  a  dialogue  as  this. 
There  are  others  in  which  he  is  represented  as  taking  part,  of  some- 
what similar  import.  The  most  celebrated  are  perhaps  the  series  of 
questions  he  is  stated  to  have  put  to  the  sophist  Secundus,  who 
replied  to  them  in  writing.  Vincent  de  Beauvais  (13th  century) 
tells  the  story  thus  : — Secundus  had  bound  himself  by  a  vow  of 
silence :  Hadrian  sent  a  soldier  to  take  him  and  threaten  his  life, 
holding  out  the  breach  of  his  vow  as  the  condition  of  his  release  : 
Secundus  however,  remaining  firm,  was  directed  to  prepare  for  instant 
execution,  which  he  did  in  solemn  silence.  According  to  orders 
previously  received,  he  was  then  taken  before  the  Emperor,  who 
questioned  the  philosopher  and  received  answers  in  writing  (Vine. 
Bellov.  Speculum  Historiale,  lib.  x.  cap.  70,  71.  Bibliotheca  Mundi, 
vol.  iv.  p.  392).  Chapter  70  contains  these  questions  and  answers 
in  Latin :  other  versions,  and  among  them  the  Greek,  are  found  in 
Gale's  Opuscula  Mythologica,  Ethica  et  Physica  (Cantab.  1671,  and 
Wetstein,  Amstelod.  1688).  That  Hadrian  was  ambitious  of  pass- 
ing for  an  accomplished  sophist  (he  would  have  called  it  philosopher) 


ADRIAN  AND  RITHEUS.  207 

I  tell  thee,  it  maketh  manifold  men's  friendships,  and  still- 
eth  man's  foe. 

46  Tell  me,  who  is  the  false  friend  ? 

I  tell  thee,  he  is  man's  comrade  at  table,  and  not  in  his 
need. 

47  Tell  me,  what  shunneth  the  sick  man,  that  he  loved  while 

in  health  ? 

I  tell  thee,  to  the  sick  man  is  the  meat  hateful  that  he 
loved  before,  and  to  his  eyes  is  the  light  hateful,  which 
to  him  before  was  dear. 

48  Tell  me,  by  what  may  one  foresee  a  man's  death  ? 

I  tell  thee,  there  are  two  images  in  a  man's  eyes  ;  if  thou 
seest  not  those,  then  will  the  man  die,  and  depart  ere 
three  days  be  past. 


is  well  known,  and  the  questions  and  answers  in  the  Greek  version 
are  much  what  might  have  been  expected  from  the  Emperor  and  the 
Pythagorean :  a  similar  disputation  between  Hadrian  and  Epictetus 
is  printed  at  the  close  of  the  last-named  philosopher's  works  by 
Berkeley  (Lugd.  Bat.  1670),  under  the  title,  Altercatio  Hadriani  et 
Epicteti.  The  dialogue  with  Secundus,  though  apparently  unknown 
to  Philostratus  (see  his  notice  of  Secundus,  Vit.  Viror.  illustr.  Basil, 
fol.  1563,  p.  645,  where  he  merely  remarks,  "  Secundus  igitur 
sophista,  exuberantis  scientiae  compos,  et  in  dicendo  parcus  "),  was 
undoubtedly  popular  at  an  early  period,  and  long  continued  so. 
Manuscripts  of  it  in  many  languages  are  common,  and  as  Vincent 
names  a  Gesta  Secundi  Philosophi  as  his  authority,  we  may  presume 
that  some  of  those  MSS.  give  us  the  tale  in  its  original  purity.  The 
character  of  this  Saxon  dialogue  is  essentially  different  from  either  of 
those  here  mentioned  :  in  short,  it  is  merely  Salomon  and  Saturn 
under  another  name ;  it  seems  then  that  in  this,  as  in  so  many  other 
cases,  a  subject  having  once  become  popular,  was  given  from  time 
to  time,  first  to  one  then  to  another  hero,  as  the  knowledge  or 
caprice  of  various  periods  dictated. 

But  if  Hadrian  in  this  dialogue  appears  merely  as  a  traditional 
questioner,  we  may  be  sure  that  Ritheus  has  as  little  real  founda- 


203  ADRIAN  AND  RITHEUS. 

tion  :  it  is  indeed  very  difficult  to  suggest  any  satisfactory  explana- 
tion of  the  name.  I  was  at  first  disposed  to  think  it  might  be  only 
a  mistake,  easily  fallen  into  in  copying,  for  Pittheus,  a  traditional 
riddler  of  no  mean  fame  (see  Eurip.  Med.  1.  60).  Before  Euripides, 
however,  Hesiod  had  mentioned  him,  and  we  find  the  same  tradition 
subsisting  in  the  time  of  Plutarch  (ws  dvrjp  \6yios  kv  rots  rore  cat 
aotyuTUTos,  Theseus,  c.  iii.)  and  of  Pausanias,  who  says  he  had  seen 
a  book  bearing  his  name,  KOL  TI  (3ift\iov,  TiirOews  fir)  ffvyypap.pa,  VTTO 
di'Spos  eicdoOei'  'JLTriSavptov,  /ecu  ai/ros  €Tre\e£,dpr)i'  (lib.  ii.  cap.  31)« 
It  is  possible  then  that  even  at  a  much  later  period  the  traditional 
fame  of  Pittheus  may  have  survived  in  the  Greek  empire,  and  that 
his  name  might  have  found  its  way  to  the  West  of  Europe,  and  been 
adopted  in  such  a  case  as  the  one  under  consideration.  It  is  how- 
ever very  possible  that  nothing  more  than  Epictetus,  or  Epictus  as 
he  is  called,  was  meant,  a  dialogue  under  which  title  will  be  printed 
hereafter;  and  after  all  it  is  not  a  matter  of  much  interest  what 
explanation  we  give  of  the  name. 

1  The  opinion  on  this  subject  has  been  already  alluded  to  :  a  very 
different  answer  may  here  be  added  from  Sydracke.     The  French 
MS.  says,  "  A  la  tierce  houre  si  donna  Ada  nous  a  toutes  bestes,  e 
la  siste  houre  si  manga  la  femme  la  poume  e  en  dona  a  sun  baroun  e 
il  en  manga  pur  lamur  de  li,  e  a  houre  de  noune  si  furent  gette  hors 
de  paradis,"  fol.  512,  6.     The  English  metrical  account  follows  this  : 
(Question  x.) — 

And  in  paradyse  they  wore 

seuen  howers  and  no  more 

the  thyrde  hower  after  his  makyng 

gaue  Adam  name  to  all  thyng 

the  sith  hower  ete  his  wyfe 

the  appull  that  made  all  the  stryfe 

the  seuenth  hower  Adam  dyd  of  yt  ete 

and  was  chasyd  and  streyth  out  bete. 

Andrew  of  Wyntoun  (14th  century)  seems  to  adopt  this  view  in 
the  dialogue  between  St.  Serf  and  the  devil,  though  he  attempts  to 
rationalize,  and  misunderstands  the  tradition : — 

pe  devil  askyd,  how  long  he  bade 
in  paradyce  eftyr  hys  syne. 
Sevyn  howris,  Serf  sayd,  he  bad  J>are  in. 
(Cronykil  of  Scotland,  ch.  xii.  Macpherson's  Ed.  1795.  vol.  i.  p.  131.) 

2  This  question,  with  the  answer,  is  also  found  in  Sydracke. 

4  This  is  one  of  the  first  questions  put  in  the  Arabic  dialogue, 


ADRIAN  AND  RITHEUS.  209 

Beshir  and  Shadan,  of  Imam  Ghazali,  but  with  a  different  answer. 
See  the  review  of  Von  Hammer's  translation  of  the  dialogue  in  Class. 
Journal,  vol.  xxx.  p.  349.  So  also  St.  Serf: — 

J?e  dewyl  sayd,  >is  questyowne 

I  ask  in  oure  collatyovvne  ; 

Sa,  quhare  wes  God,  wat  >ow  oucht, 

befor  J>at  hewyn  and  erd  wes  wroucht  ? 

Saynct  Serf  said,  In  himself  stedles, 

his  Godhed  hampryd  nevyr  wes. 

12  This  was  a  popular  superstition,  and  is  found  in  many  of  the 
Bestiaries  current  in  different  parts  of  Europe.  The  following  ex- 
planation of  it  is  found  in  two  MSS.  of  the  Physiologus  at  Vienna,  of 
the  eleventh  and  twelfth  centuries,  and  is  printed  in  Hoffmann's  Fund- 
gruben,  p.  16,  etc.:  "  [E]in  sclahda  naderon  ist,  heizzet  uipera, 
fone  dero  zelet  phisiologus,  so  siu  suanger  uuerdan  soule,  daz  er 
sinen  munt  duoge  in  den  iro,  so  uerslindet  siu  daz  semen  unde  uuird 
so  ger,  daz  siu  imo  abebizet  sine  gimaht,  und  er  sa  tod  liget.  So 
danne  div  iungide  giuuahssent  in  iro  uuanbe,  so  durch  bizzent  sie 
si  unde  gant  so  uz"  (p.  21).  And  again:  "  Vns  zellit  phisiologus 
uon  den  uipperun  :  So  diu  uippera  gehien  seol  zuo  zir  machide,  so 
ist  zuo  ime  so  liebe,  daz  si  giuet  so  wite,  unt  stozzet  er  sin  houbet 
in  ire  munt ;  so  bizzit  si  ime  daz  houbet  abe,  so  stirbet  er.  Da  mag 
man  ane  vernemen,  waz  huorren  minne  machet !  So  denne  diu 
iungin  gewahsint  in  der  uipperun,  so  durch  bizzent  si  ir  die  situn, 
unt  uarent  uz  ir  muoter,  so  instirbet  ouch  siu."  (p.  28).  See  this 
question  noted  by  Sir  Thomas  Browne,  Vulg.  Errors,  iii.  16. 

16  Tacitus  mentions  Mercurius  as  the  supreme  god  of  our  fore- 
fathers :  "  Deorum  maxime  Mercurium  colunt."  Germ.  IX.  The 
identity  of  Woden  (O.  Nor.  Ojnnn)  and  Mercury  is  well  ascertained  : 
we  have  translated  dies  Mercurii  by  Wodnesdag,  Wednesday.  "  Illi 
ajunt:  deo  suo  wodano,  quern  Mercurium  uocant  alii,  se  uelle  litare." 
Jonas.  Bobbiensis  vita  Columbani  (7th  century.  Mabill.  Act.  Bened.ii. 
26).  "  Wodan  sane. .  . .  ipse  est  qui  apud  Romanes  Mercurius  dicitur, 
et  ab  universis  Germaniae  gentibus  ut  deus  adoratur."  Paul.  Dia- 
con.  i.  9.  On  this  subject  compare  Grimm's  Deutsche  Mythologie. 
In  this  passage  the  invention  of  letters,  i.  e.  Runes,  is  attributed 
to  Woden,  or  Mercury  the  giant :  in  the  Runa  Capitule  (appended 
by  Resenius  to  his  edition  of  the  Havamal.  Havn,  1665),  Odin  is 
made  to  say,  "  Nam  ek  vp  Runar,"  /  invented  Runes. 

21  The  classical  my  thus  corresponds  with  our  own  as  to  the  fact 
of  the  raven  having  changed  colour,  but  not  as  to  the  reason  of  the 

SALOM.  P 


210  ADRIAN  AND  RITHEUS. 

change.  Coronis  became  black  because  she  indiscreetly  revealed  an 
amour  of  Apollo's.  Ovid,  Metam.  lib.  ii.  1.  536.  Our  legend  is,  that 
the  raven  was  punished  for  not  returning  to  the  ark :  he  stopped  to 
feed  upon  the  carcases  of  the  drowned.  Csedmon  says  (p.  87, 1.  2)  : — 

Noe  tealde 

ftaet  he  on  neod  hine 

*  *         *         * 

*  *         *         * 

ofer  sid  wseter 
secan  wolde, 
on  wsegj>ele  eft ; 
him  seo  wen  geleah. 
Ac  se  feond  gespearn 
fleotende  hreaw, 
salwigfeftera 
secan  nolde. 

This  notion  long  survived  :  in  the  fourteenth  century,  the  Cursor 
Mundi  thus  notices  it : — 

pan  opin  Noe  his  windou 

lete  vte  a  rauin  and  forth  he  flou, 

dune  and  vp  soght  here  and  tare 

a  stede  to  sett  apon  sumquar  ; 

apon  J»e  water  sone  he  fand 

a  drinkled  best  }?ar  flotand  : 

of  J>at  fless  was  he  so  fain 

to  schip  cam  he  neuer  egain  : 

J?arfor  J?at  messager,  men  say, 

}>at  duellis  lang  in  his  iornay, 

he  may  be  cald  wid  resun  clere, 

an  of  J>e  rauyns  messagere. — MS.  Gottingen,  fol.  26,  a. 

24  Oppian  would  have  furnished  another,  the  Hyaena.  The  Phy- 
siologus  already  quoted,  in  Hoffmann's  Fundgruben,  says,  "  Ein  tier 
heizzit  igena,  un  ist  uuilon  uuib,  uuilon  man,"  etc.,  p.  19. 

33  Here  the  dialogues  differ  entirely.  Comp.  Sal.  Sat.  51,  etc. 
Sydracke  gives  a  very  indefinite  answer  to  the  question  (clvi)  : — 

Whiche  are  the  most  of  beast  or  man 

or  fowle,  or  fysshe  that  swyme  can  ? 

Beastes  are  mo  than  men, 

and  fowles  mo  than  beastes  such  ten, 

and  for  ech  a  fowle  also 

a  thowsand  fysshes  are  and  mo, 

for  therof  is  the  most  plente 

of  al  creatures  that  be ; 


ADRIAN  AND  RITHEUS.  211 

God  made  man  of  erth  and  slyme, 
and  best,  of  hete  he  made  hym, 
Fysshes  of  water,  fowle  of  ayre, 
and  al  that  he  made  is  fayre  : 
and  yf  God  them  al  had  wrought 
of  erth  lyke,  as  he  dyd  nought, 
they  should  haue  rysen  al  also 
at  domesday,  as  man  shall  do  ; 
but  for  erthe  is  in  them  none, 
wherfore  to  nought  they  turne  ech  one. 

From  this  the  French  version  differs  (fol.  545,  b.  col.  1)  : — "  Les 
genz  ad  Deus  fet  meins  assez  qe  les  bestes ;  car  les  bestes  sunt  mult 
plus  qe  les  genz  ;  car  pur  chescune  persone  du  mounde,  ad  plus  de 
c  bestes,  fauz  les  vermines  :  e  pur  chescune  beste  qest  au  mounde, 
ad  M  oyseauz ;  et  pur  chescune  oysel  au  monde,  volaunt  et  alaunt, 
e  pur  chescune  beste,  e  pur  chescune  persone  qe  seit  au  mounde,  il 
iad  C  M  pessons  en  la  mer,  entre  grant  e  petit ;  e  sunt  cil  qi  Deus 
ad  fet  plus  de  mils  creatures  mouables,  et  tut  ceo  est  a  sun  comande- 
ment,   e   a  sa   volunte."     The  Saxon  Menology,    already  quoted, 
supplies  curious  information  upon  this  point,  on  March  22nd : — 
"  On  Sone  twa  3  twentigoSan  dseg  Sees  monies  byS  se  fifta  worulde 
dseg ;  on  Sam  dsege  God  gesceop  of  wsetere  call  fleotendra  fisca  cyn, 
3  fleogendra  fugla  cyn ;  3  woruldsnotere  men  secgaS  Saet  Sa  fiscas 
syn  on  see  hundteontiges  cynna,  3  preo  3  fiftiges  :  3  nis  senig  man 
Sset  he  wite  hwset  S^era  fugelcynna  sjg  ofer  eorSan :  3  hwseSre  £eg- 
hwylc  fugel  wunaS  on  Sam  Se  he  ofgesceapen  wses :  Sa  swymmaS 
nu  a  on  sealtum  ySum,  Sa  Se  of  Sam  gesceapene  w^eron ;  3  Sa 
wuniaS  on  merum  3  on  flodum  Sa  Se  of  ferscum  wseterum  gesceapene 
w£ron,  ^  Sa  syttaS  on  felda  3  ne  magon  swymman,  Sa  Se  of  Sses 
grseses  deawe  geworhte  w£eron;    -3  Sa  wuniaS  on  wudu  Sa  Se  of 
S^era  treowa  dropum  gehywode  wderon ;  3  Sa  wuniaS  on  fenne  Sa  Se 
gewurdon  of  Sees  fennes  wsetan."     Beda  however  says  that  none 
but  God  can  tell  the  number  of  men  or  beasts  :    "  Arena  maris, 
pluuiarum  guttae,  dies  saeculi,  altitude  coeli,  multitude  stellarum, 
profunditas  terrae,   et  imum   abyssi,   et   capilli  capitis,   siue  plebs 
hominum  uel  iumentum  ;  haec  non  nisi  a  Deo  solo  numeranda  sunt." 
Collectanea.  Ed.  Colon,  iii.  482. 

43  It  is  certain  that  this  was  a  popular  question  :  as  late  as  1617 
some  one  thought  it  worth  while  to  write  a  treatise  upon  it :  "  Ques- 
tion notable  decidee,  s'il  nest  rien  de  meilleur,  ou  pire  que  la  langue." 
12mo.  This  was  reprinted  at  Maestricht  in  octavo,  1713,  by  Deles- 
sart.  The  question  has  given  rise  to  proverbs  in  various  languages. 

P  2 


212 


ADRIAN  AND  EPICTUS. 

IN  the  Arundel  MS.  No.  351,  fol.  39,  I  tind  the  following 
dialogue,  which  is  interesting  in  many  points  of  view.  I 
have  numbered  the  questions  and  answers,  and  corrected 
the  errors  of  the  scribe,  placing  my  own  additions  between 
brackets. 

Juvenis  homo  commendau[i]t  se  ad  vtilem  uirum,  ipse 
Epictus  nomine.  Vtilis  homo  commendauit  ilium  comiti. 
Comes  commendauit  ilium  episcopo.  Episcopus  commendauit 
ilium  regi.  Rex  commendauit  ilium  Imperatori.  Imperator 
commendauit  ilium  Duci,  qui  est  super  milites  rnultos,  pru- 
dentes,  orientates.  Qui  [cum]  uenisset  in  illam  ciuitatem, 
nolebat  uenire  ad  eum.  Tune  perrexerunt,  et  dixerunt  ei. 
Interrogatio : — 

1  J[u]venis,  vnde  es,  aut  de  qua  prouincia  uenisti? — Re- 
sponsio :  Et  ille  dixit,  Ex  patre  et  matre,  et  ex  Dei  iussu 
creatus  sum. 

2  Illi   dixerunt,  Vbi  est  regio  tua? — Vbi  vxorem,  ibi  et 
habeo  regionem. 

3  Quid  hie  quesiuisti  ? — Veni  mores  hominum  corrigere. 

4  Sapiens  es  tu  ? — Sapiens  est  ille  qui  seipsum  scit  corrigere. 

5  Die  nobis  puer,  quomodo  factum  est  celum. — Si  factutn 
fuisset,  iam  diu  cecidisset. 

6  Ergo   natum  est? — Si  natum  esset,  iam  diu  mortuum 
fuisset. 

7  Quid  inde  facturi  sumus?--Vt  quemadmodum  illud  in- 
uenimus,  ut  sic  dimittamus. 

Tune  nunctiatum  est  Adriano  Imperatori,  et  iussit  eum 
uenire  ad  se.  Et  cum  uenisset  ante  eum,  dixit  Adrianus. 

s  Quid  est  celum  ? — Epictus  respondit,Sicut  pellis  extensa. 

9  Quid  primum  processit  de  ore  Dei  ? — Verbum  de  Prin- 
cipio. 


ADRIAN  AND  EPICTUS.  213 

10 -Quid  in  secundo  locutus  fuit  ? — Fiat  lux. 

11  Quis  fuit  mortuus,  et  non  fuit  natus? — Adam. 

12  Quot  annis  uixit  Adam? — Nonagentis  triginta. 

13  Qua  hora  comedit  Adam  de  fructu  ? — Hora  tercia,  et  ad 
horam  nonam  eiectus  est  de  paradise. 

14  Quot  filios   habuit  Adam  ? — Triginta  filios  et  triginta 
filias,  excepto  Cayn  et  Habel. 

15  Quis  primum  obtulit  olocaustum  ? — Abel,  agnum. 

16  Quis  primum  plantauit  uineam  post  diluuium  ? — Noe. 

17  Quis  conceptus  fuit  sine  concepcione  carnali  ? — Dominus 
noster  Jesus  Christus. 

is  Quis  fuit  natus,  et  non  fuit  mortuus  ? — Enoch  et  Elyas. 

19  Quis  fuit  primus  presbiter? — Melchisedech. 

20  Quis  fuit  primus  diaconus  ? — Stephanus. 

21  Quis  fuit  primus  subdiaconus  ? — Lupus. 

22  Quis  fuit  primus  lector? — Abraham. 

23  Quis  fuit  primus  ostiarius  ? — Trouulfus. 

24  Quse  ciuitas  primum  facta  est? — Niniuen. 

25  Quis  primum  monasterium  constituit  ? — Paulus  heremita 
et  Antonius  Abba[s]. 

26  In  quo  monte  non  pluit  usque  in  hodiernum  diem? — In 
Gelboe. 

27  Quis  cum  asina  locutus  est  ? — Balam. 

28  Quot  sunt  prouincie  terre? — Centum  uiginti  duo. 

29  Quot  sunt  genera  serpentum? — xxiiii. 

30  Quis  ipsis  nomina  inposuit? — Adam. 

31  Vnde  sunt  serui? — De  Cam. 

32  Quis  fuit  bis  mortuus  et  semel  natus  ? — Lazarus. 

33  Q[u]anti  uel  quot  milites  diuiserunt  uestimenta  Christi  ? 
— Q[u]atuor. 

34  Quot  sunt  qui  cum  eo  crucifixi  sunt  ? — Duo  latrones, 
Jonathas  et  Gomatras. 

35  Cuius  sepulcrum  non  est  inventum  ? — Moysi. 

36  Quot  sunt  genera  uolucrum  ? — Quinquaginta  xx. 

37  Quid  grauissimum  est  ferre  ? — Cor  hominis. 


214  ADRIAN  AND  EPICTUS. 

38  Quid  tangitur  et  non  uidetur  ? — Aniraa. 

39  Q[u]id  videtur  et  non  tangitur? — Nubes  uel  celum. 

40  Quid  est  sol  ? — Splendor  est  diei. 

41  Quid  est  dilectabile  et  odiosum  ? — Nox. 

42  Quid  est,  ab  vno  uadit,  et  ad  alium  redit  ? — Pluuia. 

43  Quid  est  luna  ? — Splendor  in  tenebris,  et  doctrina  ma- 
lorum. 

44  Quis  tres  horas  solem  in  celo  fecit  stare  ? — Josue,  mi- 
nister Moysi,  in  pugna. 

45  Quid  sustinet  celum? — Terra. 

46  Quid  sustinet  terrain  ? — Aqua. 

47  Quid  sustinet  aquam  ? — Petra. 

48  Quid  sustinet  petram  ? — Quatuor  animalia. 

49  Quae  sunt  ilia  quatuor  animalia  ? — Lucas,  Marcus,  Ma- 
theus,  Johannes. 

so  Quid  sustinet  ilia  iiii  animalia? — Ignis. 

51  Quid  sustinet  ignem  ? — Abissus. 

52  Quid  sustinet  abissum  ? — Arbor  quae  ab  initio  posita 
est,  ipse  est  Dominus  Jesus  Christus. 

53  Quid  est,  pondus  sustinet,  et  pondus  mouet,  et  non  sen- 
titur  ? — Capud  hominis  capillos  non  sentit,  nee  numerum  scit. 

54  Quis  tres  dies  et  tres  noctes  ieiunauit,  nee  celum  uidit, 
nee  terrain  tetigit  ? — Jonas  in  uentre  ceti. 

55  Quid  est  quod  ramos  mittit,  et  nee  florent  folia,  nee 
profertur  fructus? — Caput  cerui  cornua  habet,  nee  florent, 
nee  fructum  afferunt. 

56  Quid  est  domus  eradicata  ?— Nauis  in  pelago. 

57  Quid  est,  ad  se  trahit,  et  alii  ingerit  mortem  ? — Arcus. 

58  Quid  est  acutum,  et  nunquam  fuit  acuatum? — Spina. 

59  Quid  est  uidua  desolata  ? — Ciuitas  sine  gente. 

eo  Quid  est  uirgo  in  mundo  ? — Littera  in  ewangelio. 

61  Quis  dedit  quod  non  accepit? — Eua,  lac. 

62  Quid  mulier  meretrix? — Sicut  uia  lutosa. 

63  Quid  est,  duo  bibunt,  et  duo  litigant,  et  quatuor  stantes 
ad  celum  respiciunt? 


ADRIAN  AND  EPICTUS.  215 

64  Quis  primus  inchoauit  arare? — Ante  diluuium  Neptare, 
post  diluuium  Noe. 

65  Quis  primus  fecit  litteras  ? — Scith. 

66  Quid  est  homo  minis  ? — Lucerna  posita. 

67  Quis  leonem  sine  gladio  et  sinefusteinterfecit? — Samson. 

68  Quid  est  somnus  ? — Imago  [mortis.] 

69  [Quid  est]  tristitia? — Sine  damno  gaudium. 

70  Quot  anni  fuerunt,  quod  terra  fuit,  quod  fructum  non 
dedit? — Annos  tres,  et  menses  vi. 

71  Quis  pugnaturus  est   in    consummacione   seculi,  cum 
Antichristo? — Enoch  et  Elias. 

72  Vbi  erit  consummacio  seculi  ? — In  ualle  Josaphat. 

73  Quibus  modis  fit  oracio  ad  Deum  ? — Tribus,  quos  adeo 
accepimus  ;  gracias  agere,  a  Deo  hoc  quod  cupimus,  depos- 
cimus,  aut  Dominum  pro  aliis  rogamus. 

74  Quibus  modis  mittit  dyabolus  securitatem  in  hominem  ? 
— Tribus  :  primum  suggerit  ut  non  det  confessionem,  quia 
iuuenis  est ;    secundo  dicit    quod  alii    grauius   peccauerunt 
quam  tu;    .    .    .    .    peccata,  qui[a]   magna  est  misericordia 
Dei,  indulges  tibi  peccata  tua ;  et  per  hanc  securitatem,  de- 
ducit  animam  in  infernum. 

75  Quot  res   sunt   quae  ducunt  hominem  ad  regnum  ce- 
lorum  ? — Tres  :  Cogitacio  sancta,  verbum  bonum,  opus  per- 
fectum. 

76  Quot  res  sunt  quse  ducunt  hominem  ad  infernum? — • 
Tres  :  Cogitacio  inmimda,  opus  prauum,  uerbum  alienum. 

77  Quot  res  sunt  quse  nee  remittuntur  hie,  nee  in  futuro  ? — 
Tres  :  Qui  blasphemat  Deum,  et  qui  desperat  de  misericordia 
Dei,  et  qui  non  credit  resurrectionem  Domini  nostri  Jesu 
Christi. 

78  Quot  res  sunt  quas  diligit  Deus  ? — Tres  :  Continenciam 
in  seueritate,  largitatem  in  paupertate,  abstinenciam  in  di- 
uiciis. 

Expliciunt  questiones  pulchre  :  hoc  est  uerum. 


216  THE  MASTER  OF  OXFORD'S  CATECHISM. 

On  examining  this  dialogue,  it  is  impossible  not  to  be 
struck  with  the  close  resemblance  it  bears  to  the  prose  Salo- 
mon and  Saturn,  and  to  the  Adrian  and  Ritheus.  Not  only 
are  the  questions  very  generally  of  the  same  nature,  but  in 
some  cases  they  are  word  for  word  the  same.  Like  Salomon 
and  Marcolf,  this  also  found  its  way  into  the  literature  of 
Wales,  as  I  judge  from  the  title  given  in  the  transactions  of 
the  Cymrodorion,  viz.  Ymddyddan  Adrian  ac  Eppig. 


THE  MASTER  OF  OXFORD'S  CATECHISM. 

THE  following  dialogue,  entituled  "  Questions  bitwene  the 
Maister  of  Oxinford  and  his  Scoler,"  (MS.  Lands.  No.  ?62) 
is  a  verbatim  translation  of  one  of  the  preceding  dialogues, 
and  serves  to  bring  down  the  series  to  the  middle  of  the  fif- 
teenth century. 


The  Clerkys  question.  Say  me  where  was  God  whan  he 
made  heven  arid  erthe  ? 

The  Maisters  answer.  I  saye,  in  the  ferther  ende  of  the 
wynde. 

C.  Tell  me  what  worde  God  first  spake. 

M.  Be  thowe  made  light,  and  light  was  made. 

C.  Whate  is  God  ? 

M,  He  is  God,  that  all  thinge  made,  and  all  thinge  hath 
in  his  power. 

C.  In  how  many  dayes  made  God  all  thingis  ? 

M.  In  six  dayes.  The  first  daye  he  made  light;  the  se- 
cond daye  he  made  all  thinge  that  helden  heven ;  the  thirde 
daye  he  made  water  and  erthe ;  the  fourth  daye  he  made  the 
firmament  of  heven ;  the  vth  daye  he  made  sterrys ;  the  vjth 


THE  MASTER  OF  OXFORD'S  CATECHISM.  217 

day  he  made  almaner  bestis,  fowlis,  and  the  see,  and  Adam, 
the  firste  man. 

C.  Whereof  was  Adam  made  ? 

M.  Of  viij.  thingis :  the  first  of  erthe,  the  second  of  fire, 
the  iijde  of  wynde,  the  iiij111  of  clowdys,  the  vth  of  aire  where- 
thorough  he  speketh  and  thinketh,  the  vjth  of  dewe  wherby 
he  sweteth,  the  vijth  of  flowres,  wherof  Adam  hath  his  ien, 
the  viijth  is  salte  wherof  Adam  hath  salt  teres. 

C.  Wherof  was  founde  the  name  of  Adam? 

M.  Of  fowre  sterres,  this  been  the  namys,  Artax,  Dux, 
Arostolym,  and  Momfumbres. 

C.  Of  whate  state  was  Adam  whan  he  was  made  ? 

M .  A  man  of  xxx.  wynter  of  age. 

C.  And  of  whate  length  was  Adam  ? 

M.  Of  iiij.  score  and  vj.  enchys. 

C.  How  longe  lived  Adam  in  this  worlde  ? 

M.  ix.  c.  and  xxx^  wynter,  and  afterwarde  in  hell  tyll  the 
passion  of  our  lord  God. 

C.  Of  whate  age  was  Adam  when  he  begat  his  first  childe  ? 

M.  An  c.  and  xxx.  wynter,  and  had  a  son  that  hight  Seth, 
and  that  Seth  had  a  son  that  hight  Enos,  and  the  forsaid  Seth 
lived  ix.  c.  and  x.  wynter,  and  Enos  his  son  lived  ix.  c.  and 
v.  wynter.  And  that  Enos  had  a  son  that  hight  Canaan,  and 
that  Canaan  lived  ix.  c.  x.  wynter.  And  that  Canaan  had  a 
son  than  hight  Malek,  and  that  Malek  lived  ix.  c.  and  v. 
wynter,  and  that  Malek  had  a  son  that  hight  Jared,  and  that 
Jared  lived  ix.  c.  xlij.  wynter,  and  that  Jared  had  a  son  that 
hight  Matusidall,  and  that  Matusidall  lived  ix.  c.  and  xlix. 
wynter,  and  that  Matusidall  had  a  son  that  hight  Lanek,  and 
that  Lanek  lived  vij.  c.  and  xlvij.  wynter,  and  that  Lanek  had 
a  son  that  hight  Noe,  and  that  Noe  had  iij.  sonnys,  the  which 
forsaid  Noe  lived  ix.  c.  xl.  wynter,  and  his  iij.  sonnys  hight 
Sem,  Cam,  and  Japheth.  And  Sem  had  xxx.  children,  and 
Cam  had  xxx.  children,  and  Japheth  had  xij.  children. 

C.  Whate  was  he  that  never  was  borne,  and  was  buried  in 
his  mothers  wombe,  and  sens  was  cristened  and  saved  ? 


218  THE  MASTER  OF  OXFORD'S  CATECHISM. 

M.  That  was  our  father  Adam. 

C.  How  longe  was  Adam  in  Paradise  ? 

M.  vij.  yere,  and  at  vij.  yeres  ende  he  trespased  ayenst 
God  for  the  apple  that  he  hete  on  a  Fridaye,  and  an  angell 
drove  him  owte. 

C.  Howe  many  wynter  was  Adam  whan  our  Lorde  was 
doon  on  the  crosse  ? 

M.  That  was  v.  m1.  cc.  and  xxxij.  yere. 

C.  What  hicht  Noes  wyf  ? 

M.  Dalida  ;  and  the  wif  of  Sem,  Cateslinna ;  and  the  wif 
of  Cam,  Laterecta  ;  and  the  wif  of  Japhetb,  Aurca.  And 
other  iij.  names,  Ollia,  Olina,  and  Olybana. 

C.  Wherof  was  made  Noes  ship  ? 

M.  Of  a  tre  that  was  clepyd  Chy. 

C.  And  whate  length  was  Noes  ship  ? 

M.  Fifty  fadem  of  bredeth,  and  cc.  fadem  of  length,  and 
xxx.  fadem  of  hith. 

C.  Howe  many  wynter  was  Noes  ship  in  makyng? 

M.  iiij.  score  yeres. 

C.  How  longe  dured  Noes  flodde  ? 

M.  xl.  dayes  and  xl.  nightys. 

(7.  Howe  many  children  had  Adam  and  Eve  ? 

M.  xxx.  men  children  and  xxx.  wymen  children. 

C.  Whate  citie  is  there  the  son  goth  to  reste  ? 

M.  A  citie  that  is  called  Sarica. 

C.  Whate  be  the  beste  erbes  that  God  loved  ? 

M.  The  rose  and  the  lilie. 

(7.  Whate  fowle  loved  God  best? 

M.  The  dove,  for  God  sent  his  spiret  from  heven  in  likenes 
of  a  dove. 

C.  Which  is  the  best  water  that  ever  was  ? 

M.  Flom  Jurdan,  for  God  was  baptised  therein. 

C.  Where  be  the  anjelles  that  God  put  out  of  heven  and 
bycam  devilles? 

M.  Som  into  hell,  and  som  reyned  in  the  skye,  and  som 
in  the  ertha  and  som  in  waters  and  in  wodys. 


THE  MASTER  OF  OXFORD'S  CATECHISM.  219 

C.  How  many  waters  been  there? 

M.  ij.  salte  waters,  and  ij.  fresshe  waters. 

C.  Who  made  first  ploughis  ? 

M.  Cam,  that  was  Noes  son. 

C.  Why  bereth  not  stonys  froyt  as  trees  ? 

M.  For  Cayme  slough  his  brother  Abell  with  the  bone  of 
an  asse  cheke. 

C.  Whate  is  the  best  thinge  and  the  worste  amonge  men  ? 

M.  Worde  is  beste  and  warste. 

C.  Of  whate  thinge  be  men  most  ferde  ? 

M.  Men  be  moste  ferde  of  deth. 

C.  Whate  are  the  iiij.thinges  that  men  may  not  live  without? 

[M.]   Wynde,  fire,  water,  and  erth. 

C.  Where  resteth  a  manys  soule,  whan  he  shall  slepe  ? 

M.  In  the  brayne,  or  in  the  blode,  or  in  the  harte. 

C,  Where  lieth  Moises  body? 

M.  Beside  the  howce  that  hight  Enfegor. 

C.  Why  is  the  erth  cursed,  and  the  see  blissed  ? 

M.  For  Noe  and  Abraham,  and  for  cristenyng  that  God 
commaunded. 

C.  Who  sat  first  vines  ? 

M.  Noe  set  the  first  vines. 

C.  Who  cleped  first  God  ? 

M.  The  devyll. 

C.  Which  is  the  heviest  thinge  bering  ? 

M.  Syn  is  the  heviest. 

C.  Which  thinge  is  it  that  som  loveth,  and  som  hateth  ? 

M.  That  is  jugement. 

C.  Which  be  the  iiij.  thingis  that  never  was  full  nor  never 
shalbe  ? 

M.  The  first  is  erth,  the  second  is  fire,  the  thirde  is  hell, 
the  fourth  is  a  covitous  man. 

C.  How  many  maner  of  birdis  been  there,  and  howe  many 
of  fisshes  ? 

M.  liiij.  of  fowles,  and  xxxvj.  of  fisshes. 


220  THE  MASTER  OF  OXFORD'S  CATECHISM. 

C.  Which  was  the  first  clerke  that  ever  was  ? 

M.  Elias  was  the  firste. 

C.  Whate  hight  the  iiij.  waters  that  renneth  through  para- 
dise ? 

M.  The  one  hight  Fyson,  the  other  Egeon,  the  iijde  hight 
Tygrys,  and  the  iiijth  Effraton.  Thise  been  milke,  hony, 
oyll,  and  wyne. 

C.  Wherefore  is  the  son  rede  at  even  ? 

M.  For  he  gothe  toward  hell. 

C.  Who  made  first  cities  ? 

M.  Marcurius  the  gyaunt. 

C.  How  many  langagis  been  there? 

M.  Ixij.,  and  so  many  discipules  had  God  without  his 
appostoles. 


APPENDIX. 


THE  general  tendency  of  the  remarks  which  I  have  had  occa- 
sion heretofore  to  make,  and  of  the  mode  of  illustration  which 
I  have  adopted,  has  been  to  show  the  tradition  and  gradual 
dispersion  of  any  favourite  tale  during  the  middle  ages,  and 
the  natural  vicissitudes  of  its  fortunes.  In  the  ensuing  pages 
I  propose  to  carry  out  this  view  to  a  farther  extent,  by  point- 
ing out  other  compositions  similar  to  that  we  have  been 
considering,  which  are  in  some  degree  illustrative  either  of 
its  general  history  or  its  details.  It  is  often  surprising  how 
much  vitality  lurks  in  such  details  :  cut  them  to  pieces  how 
you  will,  disjoin  them  as  you  will  from  the  main  stem,  yet, 
polypus-like,  every  fragment  will  vindicate  a  life  of  its  own, 
and  a  place  in  some  order  or  other. 

I  do  not  think  that  any  reader,  who  has  attentively  con- 
sidered the  introduction  to  the  poem  of  Salomon  and  Saturn, 
or  the  notes  to  the  prose  versions  of  the  tale,  will  be  at  any 
loss  for  the  reasons  which  have  determined  the  selection  of 
the  contents  of  the  Appendix.  No  doubt  much  more  matter 
of  the  same  description  might  have  been  heaped  together, 
and,  some  years  ago,  with  considerable  advantage ;  but  there 
has  been  sufficient  activity  of  late  in  this  useful  department 
of  antiquarian  inquiry,  and  there  are  various  collections  easily 
accessible  to  those  who  desire  farther  to  pursue  the  subject. 
I  have  therefore  confined  myself  as  much  as  possible  to  such 
compositions  as  had  a  more  immediate  bearing  upon  the 
different  forms  of  the  Salomon  and  Saturn,  or  Salomon  and 

SALOM.  Q 


222  SALOMON  AND  SATURN. 

Marcolf.     For  their  rudeness  or  coarseness  I  cannot  hold 
myself  responsible :  parody  in  the  middle  ages  is  essentially 
rude  and  coarse,  and  those  who  will  study  mediaeval  litera- 
ture must  be  prepared  for  much  that  shocks  our  more  fasti- 
dious sense  of  propriety.     But  I  would  also  express  my  firm 
conviction,  that  in  a  state  of  morals  and  education  such  as 
that  which  preceded  the  Reformation,  society  could  only  be 
acted  upon  by  means  very  different  from  those  which  suit 
more  generally  instructed  and  more  decorous  periods.     The 
mediaeval  church  could  sometimes  be  gentle  with  those  w7ho 
seriously  complained  of,  but  never  with  those  who  laughed 
at,  her  corruptions  ;  and  she  was  right,  for  beyond  a  doubt 
Ulrich  v.  Hutten's    "  Litterae  obscurorum   uirorum '    gave 
heavier  blows  to  the  Papacy  than  all  the  polished  sneers  of 
the  indifferent  Erasmus,  or  all  the  noble  reveries  of  Franz 
von  Sickingen  ;    they  brought  the  mischief  home  to  every 
man's  door,  who  could  laugh  over  a  jolly  tale,  in  whatever 
phrase  it  might  be  told.    Moreover  they  reduced  the  dreaded 
adversary  from  a  state  of  assumed  sublimity  to  one  of  very  ge- 
nuine ridicule  and  contempt.  Such  is  their  justification.   I  be- 
lieve a  good  deal  of  what  follows,  here  and  there,  to  have  arisen 
in  this  manner  and  for  this  purpose  ;  and  if  this  be  true,  we 
shall  perhaps  think  that  it  is  not  to  be  judged  over-hastily. 

Before  proceeding  to  the  lighter  subjects  which  naturally 
find  their  place  in  this  Appendix,  I  must  slightly  notice  one 
or  two  dialogues  current  in  the  middle  ages,  and  which  show 
that  this  form  of  composition  was  a  favourite  mode  of  im- 
parting information.  The  first  is  called 

61  Disputatio  Pippini,  regalis  et  nobilissimi  juvenis,  cum 
Albino  scholastico."  That  this  dialogue  was  ever  held  is  of 
course  extremely  doubtful ;  but  Alcuin's  verses,  moral  dis- 
tichs,  and  the  like,  addressed  to  Charlemagne,  were  favourite 
subjects  with  our  ancient  scribes,  and  this,  though  less  au- 
thentic, shared  their  fortune.  Still  I  never  met  with  this  in 
an  Anglo-Saxon  MS.,  frequent  as  the  distichs  are,  in  com- 


RIOTE  DU  MONDE.  223 

pany  with  Aratus,  Sedulius,  or  Juvencus  or  Aldhelm.  This 
is  printed  by  A.  Berkeley  at  the  close  of  his  Epictetus,  and 
its  history  may  be  read  in  Fabricius. 

There  is  another  dialogue  upon  moral  subjects  between 
Alcuin  and  Charlemagne,  a  MS.  copy  of  which  is  found  in 
the  library  at  Chartres.  (Hanel,  p.  130.) 

A  somewhat  similar  dialogue  is  that  of  ^Eftelheard  of  Bath 
and  his  nephew,  of  which  there  is  a  MS.  copy,  Cott.  Galb. 
E.  iv.  fol.  214,  and  which  was  printed  very  early  in  the  six- 
teenth century,  in  4to,  but  without  a  date. 

There  is  a  dialogue,  on  philosophical  points,  I  believe, 
between  Johannes  Erigena  and  Charles  the  Bald.  It  is  found 
in  the  edition  of  Scotus's  works  published  by  Gale,  the  only 
copy  of  which  in  existence  is  said  to  be  in  the  Bodleian. 

To  these  must  be  added  the  dialogues  of  Hadrian  and 
Secundus,  Hadrian  and  Epictetus,  already  noticed,  pp.  206, 
207.  Many  such  are  of  Eastern  origin :  the  Beshir  and 
Shadan  already  cited,  p.  209,  is  a  favourable  specimen. 

"  Riote  du  Monde."  This  and  the  following  composition 
bear  a  closer  relation  to  the  Second  Morolf  than  to  the  serious 
Saxon  Dialogues.  Its  title  may  be  translated,  u  The  world 
turned  topsy-turvy  :"  it  is  a  dialogue  between  a  king  and  a 
wandering  jongleur,  who  answers  all  the  king's  questions  in 
such  a  manner  as  to  turn  everything  into  ridicule.  There  are 
two  complete  MSS.  of  this  composition,  both  of  the  thirteenth 
century.  The  first  of  these  is  contained  in  the  MS.  Bibl. 
Royale,  No.  7595.  fol.  519  ;  the  second,  in  the  library  of 
Trinity  College,  Cambridge,  O.  2.  45.  fol.  331,  differs  slightly 
in  arrangement  and  dialect  from  the  Paris  copy.  I  give  here 
the  commencement  of  both  copies  : — 

MS.  Par. — Chi  commenche  li  Riote  del  Monde. — Je  me  che- 
vausoie  d' Amiens  a  Corbie;  s'encontrai  le  roi  et  sa  maisnie.  A  cui 
es-tu  ?  dist-il. — -Sire,  je  suis  ct  mon  signor. — Qui  est  tes  sires  ? — Li 
barons  me  dame. — Qui  est  ta  dame  ? — La  feme  mon  signor. — Com- 
ment as-tu  &  non  ? — Ansi  comme  mes  parrins. — Comment  a  non  tes 

Q  2 


224  SALOMON  AND  SATURN. 

parrins  ? — Ansi  com  jou. — U  vas-tu  ? — Je  vois  cha. — Dont  viens-tu  ? 
— Je  vieng  de  la. — Dont  ies-tu  ? — Je  sui  de  no  vile. — U  est  te  vile? 
— Entor  le  moustier. — U  est  li  moustiers? — En  1'atre. — U  est  li 
atres  ? — Sor  terre. — U  siet  cele  terre  ? — Sar  1'iaue. — Comment  apiel- 
onl'iaue  ? — Orine  1'apiele  nient ;  ele  vient  bien  sans  apieler. — Choii 
savoie-jou  bien,  dist  li  rois,  etc.  .  .  . 

Expl. — Vous  estes  bien  el  chemin,  erres  tos  jours.  Ales  le  fons 
del  val,  portes  del  pain,  mangies  matin,  herbegies-vous  de  jours,  ne 
vous  annuities  mie. 

MS.  Trin. — Jeo  cheuachoie  1'autrer  de  Amiens  a  Corbie  ;  si  en- 
contreis  li  reis  et  sa  meisnee.  Beaus  amis,  dist  li  rei,  dunt  uiens- 
tu  ? — Sire,  ieo  uiene  de  ca,  ou  uas-tu  ?  etc.  .  .  . 

Expl. — Errez  tuz  iurz.  Alez  les  funz  de  ual,  portez  del  pain, 
mangiez  matin,  herbegez-vous  de  iur,  ne  vous  ennuiez  mie. 

It  is  probable  that  these  compositions  were  once  metrical, 
even  as  many  of  the  Saxon  legendary  poems  in  honour  of 
particular  saints  became  excellent  sermons  by  the  addition  of 
introductions  and  doxologies.  In  fact,  we  find  one  version 
really  existing  as  a  poem.  This,  which  was  published  by 
Sir  F.  Palgrave  in  1818,  from  a  Harl.  MS.  2253.  fol.  107, 
has  since  been  reprinted  by  M.  Michel,  under  the  title  of 
"  Le  Roi  d'Angleterre  et  le  Jongleur  d'Ely."  From  this  I 
extract  the  passage  corresponding  to  those  quoted  above : 

Seygnours,  escotez  un  petit, 

Si  orrez  un  tres  bon  desduit 

De  un  menestrel  que  passa  la  terre 

Pur  merveille  e  aventure  quere ; 

Si  vint  de  sa  Loundres,  en  un  pree 

Encountra  le  Roy  e  sa  meisnee  ; 

Entour  son  col  porta  soun  tabour 

Depeynt  de  or  e  riche  atour ; 

Le  roi  demaund  par  amour : 

Ou  qy  etes-vus,  sire  Joglour  ? 

E  il  respount  sauntz  pour  ; 

Sire,  je  su  ou  mon  seignour. 

Quy  est  toun  seignour  ?  fet  le  Roy. 

Le  baroun  ma  dame,  par  ma  foy. 

Quy  est  ta  dame,  par  amour  ? 

Sire,  la  femme  mon  seignour. 


PROVERBS  OF  ALFRED.  225 

Comment  estes-vus  apellee  ? 

Sire  come  cely  qe  m'ad  levee, 

Cesti  qe  te  leva  quei  noun  aveit  ? 

Itel  come  je,  Sire,  tot  dreit. 

Ou  va-tu  ?     Je  vois  dela. 

Dont  vien-tu  ?     Je  vienk  de  sa. 

Dont  estez-vus  ?  ditez  saunz  gyle. 

Sire,  je  su  de  nostre  vile. 

Ou  est  vostre  vile,  daunz  Jogler  ? 

Sire,  entour  le  moster. 

Ou  est  le  moster,  bel  amy  ? 

Sire,  en  la  vile  de  Ely. 

Ou  est  Ely  qy  siet  ? 

Sire,  sur  1'ewe  estiet. 

Quei  est  le  eve  apele  par  amours  *  ? 

L'em  ne  1'apele  pas,  eynz  vient  tous  jours 

Volonters  par  son  eyndere, 

Qe  ja  n'estovera  estre  apelee. 

Tot  ce  savoi-je  bien  avaunt. 

Don  qe  demandez  com  enfaunt ; 

A  quei  fere  me  demaundez 

Chose  que  vous-meismes  bien  savez  ?  etc 

There  is  a  fragment  of  another  poetical  "  Ruihote  du 
Monde  "  in  the  MS.  Bibl.  Roy.  7609.  2.  fol.  1,  and  a  small 
portion  of  one  in  prose,  Arund.  MSS.  No.  220.  fol.  303. 

A  curious  poem,  which  once  seems  to  have  been  a  favourite 
in  England,  in  which  Alfred,  England's  darling,  sustains 
the  principal  character,  though  not  a  dialogue,  is  on  many 
accounts  worthy  of  insertion  here.  It  is  a  collection  of  wise 
sayings  which  that  prince  delivered  to  his  Witena  gemdt  at 
Seaford.  There  was  a  MS.  of  this  in  the  Cotton  collection, 
Galba.  A.  xix,  which  is  now  lost;  a  copy  of  it,  however, 
exists  in  the  Bodleian;  a  third  is  found  in  the  library  of 
Lincoln  College,  Oxford  ;  and  a  fourth  in  Trin.  Coll.  Camb. 

*  In  John  Taylor's  '  Wit  and  Mirth '  there  is  the  following  clinch  (No. 
99),  Ed.  1630,  p.  176  :  "  A  countryman  being  demanded  how  such  a  river 
was  called  that  ranne  through  their  country,  he  answered,  that  they  never 
had  need  to  call  the  river,  for  it  alwayes  came  without  calling." 


226 


SALOMON  AND  SATURN. 


B.  5.  39,  which  is  so  curious  a  specimen  of  the  language  in 
the  thirteenth  century,  that  I  take  the  following  copy  of  it  in 
preference  to  any  other.  It  is  partly  alliterative,  partly  in 
final  rhyme,  the  couplets  being  thrown  together  in  nearly  the 
same  careless  manner  as  in  La^amon.  It  will  be  seen  that 
this  poem  also  contains  some  of  that  treasure  of  popular 
wisdom  which  is  found  in  the  proverbial  sayings  of  a  people ; 
and  such  correspondence  as  I  have  observed  between  these 
and  the  proverbs  of  other  lands  I  have  pointed  out  in  the 
notes  which  follow  it.  I  have  added  a  rough  translation  of 
it,  without  which  it  would  be  scarcely  intelligible. 


PROVERBS  OF  ALFRED. 


I. 

At  Siforde 

setin  kinhis  monie, 

fele  biscopis 

and  fele  booclerede, 

herles  prude 

and  cnites  egleche. 

per  was  erl  Alfred, 

of  J?e  lawe  sui)>e  wis, 

and  heke  Alfred, 

Englene  herde, 

Englene  derling, 

in  Enkelonde  he  was  king. 

Hem  he  gon  lertn, 

so  we  mugen  iherin, 

whu  we  gure  lif 

lede  sulin.  [king, 

Alfred  he  was  in  Enkelonde  a 


I. 

At  Seaford 

sat  many  thanes, 

many  bishops 

and  many  book-learned  men, 

earls  proud 

and  knights  the  like. 

There  was  earl  Alfred, 

of  the  law  most  wise, 

and  also  Alfred 

England's  herd, 

England's  darling, 

in  England  he  was  king. 

Them  he  gan  to  teach, 

as  we  may  hear, 

how  we  our  lives 

should  lead. 

Alfred  was  in  England  king, 


1.  2.  Var.  heines. 


. 


PROVERBS  OF  ALFRED.  227 

wel  swij?e  strong  and  lussum  a   very   strong   arid    lovesome 

he  was  king  and  cleric,  [j?ing;  he  was  king  and  clerk,   [thing  ; 

ful  wel  he  louede  Godes  were  ;  full  well  he  loved  God's  work ; 

he  was  wis  on  his  word  he  was  wise  in  his  word, 

and  war  on  his  werke  ;  and  wary  in  his  work ; 

he  was  ]?e  wisiste  mon  he  was  the  wisest  man 

]?ad  was  in  Engelonde  on.  that  was  in  England, 

II.  II. 

pus  quad  Alfred  Thus  quoth  Alfred 

Englene  frowere  :  England's  comforter  : 

Wolde  we,  mi  leden,  Would  you,  my  people, 

lustin  gure  louird,  listen  to  your  lord, 

and  he  gu  wolde  wissen  he  would  make  you  know 

of  wi[s]liche  J?inges,  wise  things, 

gu  we  mistin  in  werelde  how  ye  might  in  the  world 

wrsipe  weldin,  attain  worship, 

and  heke  gure  salle  and  also  your  souls 

samne  to  Criste.          [Alfred,  unite  to  Christ.  [Alfred. 

pis  weren  J?e  sawen  of  kinc  These  were  the  saws  of  king 

Arme  and  edie  ledin*  Poor  and  rich  people 

of  lifis  dom,  of  life's  honour, 

]?ad  we  alle  dredin  that  we  all  dread 

gure  dristin  Crist,  our  lord  Christ, 

lovin  him  and  likin,  love  and  please  him^ 

for  he  is  louird  ouir  lif.  for  he  is  lord  over  life. 

He  is  one  god  He  is  the  only  good 

ouer  alle  godnesse,  above  all  goodness, 

and  he  is  gleu  and  he  is  wise 

ouer  alle  glade  J?inhes.  above  all  glad  things. 

He  is  one  blisse  He  is  the  only  bliss 

ouer  alle  blitnesse ;  above  all  bliss ; 

*  Something  appears  wanting  between  this  and  the  following  line,  but 
there  is  no  lacuna  in  the  MS. 


228 


SALOMON  AND  SATURN. 


he  is  one  mon 
mildist  maister ; 
he  is  one  folkes 
fadir  and  frowere ; 
he  is  one  ristewis, 
and  suo  riche  king 
nat  him  sal  ben  wone 
no  j?ing  of  is  wille, 
wo  him  her  on  worolde 
wr]?in  J?enket. 

III. 

pus  quad  Alfred 
Englene  frouere : 
May  no  riche  king 
ben  onder  Crist  selues, 
bote  ]?if  he  be  booclerid 
and  he  writes  wel  kenne, 
and  bote  he  cunne  letteris ; 
lokin  him  seluen 
wu  he  sule  his  lond 
laweliche  holden. 

IV. 

pus  quad  Helfred : 
pe  herl  and  )?e  heading, 
]?o  ben  vnder  j?e  king 
J>e  lond  to  leden 
mid  lauelichi  dedin ; 
bo]?e  ]?e  clerc  and  ]?e  cnit 
demen  euenliche  rict ; 
for  aftir  J?at  man  souit 
al  suiyich  sal  he  mouin, 
and  eueriches  monnes  dom 
to  his  oge  dure  cherried. 


he  only  is  of  man 

• 

the  mildest  master ; 
of  the  people  he  only  is 
father  and  comforter ; 
he  only  is  righteous, 
and  so  powerful  a  king 
that  the  man  shall  want 
nothing  of  his  will, 
who  here  in  the  world 
desires  to  do  him  honour. 

III. 

Thus  quoth  Alfred, 
England's  comforter : 
There  may  no  powerful  king 
be  under  Christ  himself, 
unless  he  be  book-learned 
and  well  skilled  in  writings, 
and  unless  he  know  letters ; 
look  for  himself 
how  he  shall  his  land 
lawfully  hold. 

IV. 

Thus  quoth  Alfred : 

The  earl  and  the  aefteling, 

these  are  under  the  king 

the  land  to  lead 

with  lawful  deed ; 

both  the  clerk  and  the  knight 

to  deem  evenly  right ; 

for  after  what  men  sow 

the  same  shall  they  mow, 

and  every  man's  doom 

to  his  own  door  returneth. 


PROVERBS  OF  ALFRED. 


229 


V. 

pus  quad  Alfred  : 

pe  cnith  biouit 

kenliche  to  cnouen 

for  to  weriin  ]?e  lond  of  here 

and  of  heregong, 

j?at  J?e  riche  habbe  gryt 

and  J?e  cherril  be  in  frit 

his  sedis  to  souin, 

his  medis  to  mowen, 

his  plouis  to  driuin, 

to  ure  alre  bilif ; 

]?is  is  J>e  cnichs  lage, 

loke  J?at  hit  wel  fare. 


VI. 

pus  quad  Helfred : 

Wid  widutin  wisdom 

is  wele  ful  unwrd ; 

for  ]?au  o  man  h[aue]de 

huntseuinti  acreis, 

and  he  al  heged    * 

mid  rede  golde, 

and  J>e  golde  grue 

so  gres  deit  on  J?e  reife, 

ne  were  hi     *     *     wele 

iiout  J?e  wrj?ere, 

bote  he  him  fremede 

frend  ywerche ; 

for  wad  is  g[old]  bute  ston, 

bute  it  habbe  wis  mon  ? 


V. 

Thus  quoth  Alfred  : 

The  knight  it  behoveth 

boldly  to  know  [force 

to  guard  the  land   against  a 

and  hostile  invasion, 

that  the  rich  may  have  peace 

and  the  churl  be  in  quiet 

his  seed  to  sow, 

his  meads  to  mow, 

his  ploughs  to  drive, 

for  the  nourishment  of  us  all ; 

this  is  the  knight's  law, 

look  that  it  fare  well. 

VI. 


Thus  quoth  Alfred : 
Wit  without  wisdom 
is  but  little  worth  ; 
for  though  a  man  had 
seventy  acres, 

*    sagin  and  had  it  all  sown 
with  red  gold, 
and  the  gold  grew 
as  grass  doth  on  the  soil, 
he  were  not  for  his  wealth 
a  whit  the  worthier, 
except  he  strange 
friends  provided  for  himself; 
for  what  is  gold  but  a  stone, 
unless  a  wise  man  have  it  ? 


230 


SALOMON  AND  SATURN. 


VII. 

pus  quad  Alfred : 

Sulde  nefere  gise  mon 

giu en  him  to  huuele, 

]?och  he  his  gise 

wel  ne  like     *     * 

ne  )?ech  he  ne  welde 

al  j?ad  he  wolde ;  [wele 

for  God  may  giuen  wanne  he 

goed  after  yuil, 

wele  after  wrake ; 

ge  wel  him  ]?et  mot  scapen. 

VIII. 

pus  quad  Alfred  : 
[Sor]ge  it  his  to  rogen 
agen  J?e  seflod, 
so  it  his  to  sginkin 
again  heni  selj?e, 

*  *  ch  wel  is  him  aguej?e 
]>e  sunich  was 

wanen  her  on  werlde 
wel)?e  to  winnen, 

*  *     he  muge  on  helde 
hednesse  holdin, 

*  *     mist  his  wetye 
werchin  Godis  wille ; 
[}>]enne  his  his  guewe 
swi)?e  wel  bitogen. 

IX. 

pus  quad  Alfred : 
Gif  jm  hauest  welj?e 
awold  i  ]ns  gerlde, 


VII. 

Thus  quoth  Alfred : 

Should  never  wise  man 

give  himself  to  evil, 

though  he  his  state 

like  not  well, 

nor  though  he  command  not 

all  that  he  would  \ 

for  God  may  give  when  he  will 

good  after  evil, 

weal  after  misery ; 

yea,  well  for  him  may  so  do. 

VIII. 

Thus  quoth  Alfred : 
Sorrow  it  is  to  row 
against  the  sea-flood, 
so  it  is  to  labour 

against  any  chance, 

*  *         *         * 

*         *         *         * 

hope  here  in  the  world 
wealth  to  win, 
that  he  may  in  age 
ease  enjoy, 

*  *     with  his  wealth 
work  God's  will ; 
then  is  his  trouble 
very  well  bestowed. 

IX. 

Thus  quoth  Alfred : 
If  thou  hast  wealth 
in  this  world  acquired, 


PROVERBS  OF  ALFRED. 


231 


ne  Jnn  wil  neure  for  ]?i 
al  to  wlonc  wurj?en  ; 
acte  nis  non  eldere  stren, 

ac  it  is  Godis  loue ; 
wanne  hit  is  his  wille 
J?er  fro  we  sullen  wenden, 
and  ure  ogene  lif 
mid  sorw  letin  ; 
J?anne  scullen  ure  fon 
to  ure  fe  gripen. 
welden  ure  madmes, 
and  lutil  us  bimenen. 

X. 

pus  quad  Alfred  : 

Moni  mon  wenit, 

J?at  he  wenen  ne  J?arf, 

longere  liuis ; 

ac  him  seal  legen  j?at  wrench  ; 

for  wanne  he  is  lif  alre  beste 

trowen, 

feiine  sal  he  letin  lif  his  ogene. 
Nis  no  wurt  woxen  on  woode 

ne  on  felde 

]?er  euure  muge  ]?e  lif  uphelden 
wot  no  mon  J?e  time 
wanne  he  sal  henne  rimen, 
ne  no  mon  J?en  hende, 
wen  he  sal  henne  wenden. 
Drittin  hit  one  wot 
domis  louird, 
wenne  we  ure  lif 
letin  scullen. 


let  not  thy  will  for  this 
become  too  proud ; 
consider  it  is  no  acquisition 

of  thy  forefathers, 
but  it  is  God's  love ; 
when  it  is  his  will 
therefrom  we  must  depart, 
and  our  own  life 
leave  with  sorrow ; 
then  shall  our  foes 
seize  on  our  property, 
dispose  of  our  treasures, 
and  lament  us  but  little  ! 

X. 

Thus  quoth  Alfred : 
Many  a  man  expects, 
what  he  ought  not  to  expect, 
length  of  life ;  [lie ; 

but  that  deceit  shall  prove  a 
for  when  he  best  trusts  in  his 

life, 

then  shall  he  lose  his  own  life. 
No  herb  is  grown  in  wood  or 

field  [life  • 

; which  can  for  ever  uphold  the 
no  man  knoweth  the  time 
when  he  must  depart  hence, 
nor  any  man  the  end,  [wend, 
when   he   from    hence    shall 
God  alone  knoweth 
the  lord  of  judgment, 
when  we  our  lives 
shall  relinquish. 


232 


SALOMON  AND  SATURN. 


XL 

pus  quad  Alfret : 

Leue  J?u  ]?e  nout  to  swij?e 

up  ]?e  seflod ; 

gif  ]?u  hawest  madmes  monie 

and  moch  gold  and  siluir, 

it  sollen  wurj?en  to  nout, 

to  duste  it  sullen  driuen  ; 

Dristin  sal  liuin  cure. 

Moni  mon  for  is  gold 

hauid  Godis  eire ; 

and  ]?uruch  is  siluer 

is  saulle  he  forlesed ; 

betere  him  were 

iborin  j?at  he  nere. 

XII. 

pus  quad  Alfred : 

Lustlike  lustnie, 

lef  dere, 

and  ich  her  gu  wille  leren 

wenes  mine, 

wit  and  wisdome. 


XI. 

Thus  quoth  Alfred  : 
Trust  not  thou  too  much 
upon  the  sea-  flood  ; 
if  thou  hast  many  treasures 
and  much  gold  and  silver, 
it  shall  turn  to  nought, 
to  dust  it  shall  drive  ; 
the  Lord  shall  live  for  ever  ! 
Many  a  one  for  his  gold 
hath  God's  anger  ; 
and  through  his  silver 
his  soul  casteth  away  ; 
better  were  it  for  him 
he  never  had  been  born  ! 

XII. 

Thus  quoth  Alfred  : 

Joyfully  listen, 

my  dear  friends, 

and  I  will  teach  you  here 

my  expectation, 

wit  and  wisdom,      [our  God, 


pe  alle  wel]?e  on  ure  God  *,      He  who  all  his  wealth  upon 


*         *         *         * 
siker  he  may  [sitten], 


*         *         * 
safely  may  he  sit, 


and  hwo  hem  mite  senden ;       and  they  who  are  with  him  ; 
for  J?och  his  wele]?e  him  atgo    for  though  his  wealth  desert 

him 

is  wid  ne  wen  him  newere  fro ;  his  wit  will  never  go  from  him ; 
ne  may  he  newir  forfarin          nor   may   that   man    ever    go 

astray 
hwo  him  to  fere  haue]?,  who  hath  him  for  his  comrade, 

*  A  line  appears  missing. 


PROVERBS  OF  ALFRED. 


233 


hwilis  pat  is  lif 
lesten  may. 

XIII. 

pus  quad  Alfred  : 

Gif  pu  hauist  sorwe, 

ne  say  pu  hit  pin  arege ; 

seit  pin  sadilbowe 

and  rid  pe  singende ; 

paiine  sait  pe  mon 

pat  ti  wise  ne  can, 

pad  pe  pine  wise 

wel  pe  likit. 

Sorege  gif  pu  hauist 

and  ten  arege  hit  sed, 

biforen  he  pe  bimenid, 

bihindin  he  pe  scarned. 

pu  hit  mist  seien  swich  mon 

pad  it  pe  fulwel  on ; 

swich  men  pu  maist  seien  pi 

sor, 

he  wolde  pad  pu  heuedest  mor. 
Forpi  hit  in  pin  hirte  one 
forhele  hit  wid  pin  arege, 
let  pu  neuere  pin  arege  witin 
al  per  pin  herte  penket. 

XIV. 

pus  quad  Alfred  : 

Wis  child  is  fadiris  blisse. 

Gif  it  so  bitidit 

pat  pu  chil  weldest, 

pe  wile  pat  hit  is  litil 

pu  lere  him  monnis  pewis ; 

panne  hit  is  woxin 

he  sal  wenne  per  to ; 


while  that  his  life 
may  last. 

XIII. 

Thus  quoth  Alfred  : 

If  thou  hast  sorrow, 

tell  it  not  thy  foe  ; 

sit  thy  saddle-bow 

and  ride  thee  singing; 

then  saith  the  man 

that  knoweth  not  thy  state, 

that  thy  state 

pleaseth  thee  well. 

Sorrow  if  thou  hast 

and  tellest  it  thy  foe,     [thee, 

before  thy  face  he  will  bemoan 

behind  thy  back  will  scorn  thee. 

Thou  mayst  tell  it  to  such  a  one 

that  grants  it  thee  with  pleasure ; 

to  such  a  one  thou  mayst  tell 

thy  grief 

as  would  wish  thou  hadst  more. 
Therefore  in  thy  secret  heart 
conceal  it  from  thy  foe, 
let  never  thy  foe  know 
all  thy  heart  thinketh. 

XIV. 

Thus  quoth  Alfred : 

Wise  child  is  father's  bliss. 

If  it  so  betide 

that  thou  hast  a  child, 

while  it  is  little 

teach  it  man's  good  habits ; 

when  it  is  grown  up 

it  shall  become  used  to  them 


234 


SALOMON  AND  SATURN. 


J?anne  sal  J?e  child 

]?as  J?e  bet  wur)?en. 

Ac  gif  ]?u  les  him  welden 

al  his  owene  wille, 

]?anne  he  comit  to  helde 

sore  it  sal  him  rewen, 

and  he  sal  banne  J?at  widt 

J?at  him  first  tagte. 

panne  sal  f»i  child 

]?i  forbod  ouergangin. 

Beter  )?e  were  child 

]>'dt  j?u  ne  hauedest, 

for  betere  is  child  vnboren 

J?enne  vnbeten. 

XV. 

pus  quad  Alfred  : 

Drunken  and  vndrunkin, 

ej?er  is  wisdome  wel  god, 

J?arf  no  mon  drinkin  fe  lasse, 

J?an  he  be  wid  ale  wis  ; 

ac  [ef]  he  drinkit 

and  desiet  J>ere  amorge, 

so  ]?at  he  for  drunken 

desiende  werchet, 

he  sal  ligen  long  anicht, 

litil  sal  he  sclepen  ; 

him  sugh  sorege  to, 

so  deft  ]?e  salit  on  fles, 

sukit  J?uru  is  liche, 

so  dot  liche  blod ; 

and  his  morge  sclep 

sal  ben  muchil  lestin  ; 

werse  ]?e  swo  on  euen 

yuele  haued  ydronken. 


then  shall  the  child 

be  all  the  better  for  it. 

But  if  thou  let  him  have 

all  his  own  will, 

when  he  cometh  to  age 

sore  shall  he  rue  it, 

arid  he  shall  curse  the  creature 

that  first  taught  him. 

Then  shall  thy  child 

thy  command  set  at  nought. 

Better  were  it  for  thee 

that  thou  hadst  no  child, 

for  better  is  child  unborn 

than  unbeaten. 

XV. 

Thus  quoth  Alfred : 
To  drink  and  not  to  drink, 
either  is  with  wisdom  good, 
no  man  need  drink  the  less, 
so  he  be  with  all  wise ; 
but  if  he  drinketh 
and  sots  of  a  morning, 
so  that  he  for  drunkenness 
sottishly  acteth, 
he  shall  lie  long  anight, 
little  shall  he  sleep ; 
sorrow  he  sucketh  in, 
as  doth  the  salt  in  flesh, 
sucked  through  his  body, 
as  doth  the  body  blood ; 
and  his  morning  sleep 
shall  he  long  lasting  ; 
worse  whoso  at  evening 
hath  evil  drunk. 


PROVERBS  OF  ALFRED. 


235 


XVI. 

pus  quad  Alfred  : 

Ne  sal  J>u  Jn  wif 

bi  hire  wlite  chesen, 

ne  for  non  athte  to  J?ine  bury 

bringen  her  J?u ; 

hire  costes  cuj?e* 
*         *         *         * 

for  moni  mon  for  athte 

iuele  ihastedj 

and  ofte  mon  on  faire 

fokel  chesed ; 

wo  is  him  J?at  iuel  wif 

brinhit  to  is  cotlif ; 

so  his  o  liue 

]?at  iuele  wiued, 

for  he  sal  him  often 

dreri  mat  en. 

XVII. 

pus  quad  Alfred : 

Wurjm  neuere 

swo  wod  ne  so  drunken 

J?at  euere  sai  J?u  jn  wif 

al  J?at  Jn  wille  be ; 

for  hif  hue  sege  J?e  biforen 

Jnne  fomen  alle, 

and  Jni  hire  mit  worde 

wraged  hauedest, 

he  ne  sold  it  letin 

for  J?inke  liuihinde, 


XVI. 

Thus  quoth  Alfred : 
Thou  shalt  not  thy  wife 
choose  for  her  beauty,     [home 
nor   for  her   property  to   thy 
bring  her ; 

learn  thou  her  worth 
#         #         #         # 

for  many  a  one  for  money 

hasteth  but  ill, 

and  for  her  fairness 

a  fickle  one  chooseth  ; 

wo  is  him  that  an  ill  woman 

brin geth  to  his  home  ; 

so  is  he  in  life 

who  hath  wived  ill, 

for  she  shall  often 

make  him  dreary. 

XVII. 

Thus  quoth  Alfred : 

Be  thou  never 

so  mad  or  so  drunk 

as  ever  to  tell  thy  wife 

all  that  thou  wiliest ; 

for  should  she  see  before  thee 

all  thy  foemen, 

and  thou  with  words 

hadst  exasperated  her, 

she  would  not  let 

for  living  thing, 


*  A  line  is  apparently  wanting. 


23G 


SALOMON  AND  SATURN. 


fat  he  ne  solde  fe  upbreidin 
of  fine  balesif  es. 
Wimon  is  wordvvod 
and  hauit  tunke  to  swist, 
fauc  he  hire  selue  wel  wolde, 
ne  mai  he  it  no  wit  vvelden. 

XVIII. 

pus  quad  Alured  : 
Wurf  u  neuere  so  wod, 
ne  so  desi  of  f  i  mod, 
fad  euere  sige  f  i  frend 
al  fat  f  e  likit, 
ne  alle  f  e  Benches 
fat  f  u  f  och  hauist ; 
for  ofte  sibbie  men 
foken  hem  bituenen, 
and  ef  it  so  bilimpit 
lo[of]e  fat  ge  wurfen, 
f  anne  wot  f  i  fend 
fad  her  wiste  f  i  frend. 
Betere  f  e  bicome 
]>i  word  were  helden, 
for  f  anne  mud  mamelit 
more  fanne  hit  solde 
fanne  sculen  his  heren 
ef  it  iheren. 

XIX. 

pus  quad  Alured : 
Mani  man  wenit, 
fat  he  wenin  ne  f  arf, 
frend  fad  he  habbe, 
f  er  mon  him  faire  bihait, 
seiet  him  faire  biforen, 


that  she  would  not  upbraid  thee 
with  thy  ill  doings. 
Woman  is  word-mad 
and  hath  a  tongue  too  strong, 
though  she  herself  would  well, 
she  can  it  no  whit  govern. 

XVIII. 

Thus  quoth  Alfred : 

Be  thou  never  so  mad, 

nor  so  foolish  of  mood, 

as  ever  to  tell  thy  friend 

all  that  pleases  thee, 

nor  all  the  thoughts 

that  nevertheless  thou  hast ; 

for  often  relatives 

quarrel  together, 

and  if  so  befal 

that  ye  become  enemies, 

then  knoweth  thy  foe 

what  thy  friend  knew  before, 

Better  were  it  for  thee 

thy  words  had  been  held  back, 

for  when  the  mouth  gossips 

more  than  it  should 

then  will  the  ears 

hear  of  it. 

XIX. 

Thus  quoth  Alfred  : 
Many  a  one  weens, 
what  he  ought  not  to  ween, 
that  he  hath  a  friend,    [mises, 
when  they  make  him  fair  pro- 
seems  fair  before  his  face, 


PROVERBS  OF  ALFRED.  237 

fokel  athenden.  fickle  behind  his  back. 

So  mon  mai  wel]?e  So  may  one  wealth 

lengest  helden,  longest  hold, 

giu  ]?u  neuere  leuen  if  thou  never  believest 

alle  mormis  spechen,  all  that  people  say, 

ne  alle  ]>e  ]>inke  nor  all  the  things 

]?at  f>u  herest  sinken  ;  thou  hearest  them  sing ; 

for  moni  mon  hauit  fikil  mod,  for  many  a  man  hath    fickle 

mood, 

and  he  is  monne  cirS ;  and  he  is  familiar  with  a  man  j 

ne  saltu  neuere  knewen  thou  canst  never  know 

wanne  he  ]>e  wole  bipechen.  when  he  will  deceive  thee. 

t 

XX.  XX. 

pus  quad  Alured  :  Thus  quoth  Alfred  : 

Moni  appel  is  widuten  grene,  Many  an  apple  is  green  without 

brit  on  leme,  bright  in  its  look, 

and  bittere  widinnen  ;  and  bitter  within  ; 

so  his  moni  wimmon  so  is  many  a  woman 

in  hire  faire  bure,  in  her  fair  bower, 

schene  under  schete,  beauteous  under  sheet, 

and  J?ocke  hie  is  [schendful]  and  yet  she  is  shameful 

in  an  stondes  wile ;  in  an  hour's  time  ; 

swo  is  moni  gadeling  so  is  many  a  comrade 

godelike  on  horse,  goodly  on  horseback, 

wlanc  on  werge*,  proud  on  his  steed, 

and  unwurj?  on  wike.  and  worthless  in  war. 

XXI.  XXI. 

pus  quad  Alured  :  Thus  quoth  Alfred : 

Idilscipe  Idleness 

and  orgul-prude,  and  pride, 

j?at  lerit  gung  wif  these  teach  a  young  woman 

*  merge  ? 
SALOM.  II 


238  SALOMON  AND  SATURN, 

lefere  )?ewes,  evil  habits, 

and  often  to  |?enchen  and  often  to  devise 

don  J?at  he  ne  scolde,  how  to  do  what  she  should  not, 

gif  he  for  swuken  *         *         * 

swoti  wuere,  *         *         * 

swo  hie  ne  J>ochte ;  as  she  expected  not ; 

ac  J?och  hit  is  iuel  yet  it  is  evil 

to  beuen  J>at  ter  tre  to  cultivate  that  which  a  tree 

ben  ne  ville ;  will  not  become ; 

for  ofte  mused  }?e  catt  for  oft  mouseth  the  cat 

after  J?e  moder.  after  its  mother. 

Wose  lat  is  wif  Whoso  letteth  his  wife 

his  maister  wur]?en,  [louerd ;  become  his  master, 

sal  he  neuer  ben  his  wordes  shall  never  be  lord  of  his  word 

al  he  sal  him  rere  dreige  but  he  shall  rear  him  sorrow 

and  moni  tene  and  many  losses  have 

selliche  hawen,  of  various  kind, 

selden  sal  he  ben  on  sele.  seldom  shall  he  be  happy. 

XXII.  XXII. 

pus  quad  Alfreuerd  :  Thus  quoth  Alfred  : 

Gif  Jm  frend  bigete  If  thou  gain  a  friend 

mid  YI  fre  bigete,  with  thy  free  gains, 

loke  J?at  ]m  him  j?eine  look  that  thou  serve  him 

mid  alle  J?euues  ]?ines ;  with  all  thy  means ; 

loke  )>at  he  J?e  be  mide  look  that  he  be  with  thee 

biforen  arid  bihinden,  before  and  behind, 

J?e  bet  he  sal  J?e  reden  the  better  shall  he  counsel  thee 

at  alle  Jnne  neden  ;  at  all  thy  need  ; 

and  on  him  ]m  maist  J?e  tresten  and  thou  mayst  rely  on  him 

Jnf  is  trogfe  degh.  if  his  truth  be  sound. 

Ac  gif  jm  hauist  a  frend  to  day  But  if  thou  hast  a  friend  today 

and  to  moreuindriuisthim  auei,  and  tomorrow  drivest  him  away, 

)?enne  bes  Jm  one  then  wilt  thou  be  alone 

al  so  jm  her  were  as  thou  wert  before, 


PROVERBS  OF  ALFRED. 


239 


and  J7anne  is  ]n  fe  forloren 
and  J?i  frend  bofen  ; 
betere  )?e  bicome 
frend  ]?at  ]?u  newedest. 

XXIII. 

pus  quad  Alfred  : 

purh  sage  mon  is  wis, 

and  Jnirrh  setye  mon  is  gleu, 

Jmrh  lesin  mon  is  lo"5, 

J?uruhluj?ere  wrenches  unwur]? 

and  hokede  honden  make  J?en 

is  he  wit  to  lesen.  [mon 

Ler  }m  J?e  neuer 

ouer  mukil  to  lej?en  ; 

ac  loke  Jnnne  nexte, 

he  is  ate  nede  god ; 

and  frendschipe  owerlde 

fairest  to  wurchen, 

wid  pouere  and  wid  riche, 

wid  alle  men  iliche ; 

fanne  maist  J?u  sikerliche 

seli  sittin 

and  faren  ouer  londe 

hwar  so  bet  }n  wille. 

XXIV. 

pus  quad  Alured : 
Gif  Jw  hauist  duge, 
and  drichen  J?e  senden, 
ne  ]?eng  ]?u  neuere  Y\  lif 
to  narruliche  leden, 
ne  )?ine  faires 
to  faste  holden  ; 
for  wer  hachte  is  hid, 


and  then  are  thy  substance 
and  thy  friend  both  lost; 
better  would  it  be  for  thee 
that  friend  thou  hadst  not. 

XXIII. 

Thus  quoth  Alfred  : 

Through  saws  man  is  wise 

and  through  fortune  prudent, 

through  falsehood  is  he  hateful, 

through  vile  deceit  unworthy  ; 

and  hooked  hands    make  the 

his  head  to  lose.  [man 

Teach  not  thyself 

over  far  to  go  ; 

but  look  to  thy  neighbour, 

he  is  good  at  need ; 

and  friendship  in  the  world 

fairest  to  work, 

with  poor  and  with  rich 

with  all  men  alike ; 

then  mayst  thou  securely 

sit  in  comfort 

and  fare  ever  the  land 

whither  it  be  thy  will. 

XXIV. 

Thus  quoth  Alfred : 
If  thou  hast  wealth 
and  riches  are  thine, 
think  thou  never  thy  life 
too  closely  to  lead, 
nor  thy  feres 
too  fast  to  hold  ; 
for  where  aught  is  hid 

B  2 


240 


SALOMON  AND  SATURN. 


J?er  is  armfe  inoch ; 

and  siker  ich  it  te  saige, 

letet  gif  fe  licket, 

swich  mon  mai  after  fe 

fi  god  welden, 

oft  binnen  fine  burie 

blif  e  weriden, 

fad  he  ne  wele  heren 

mid  muf  e  monegen ; 

ac  euere  him  offinket 

fen  he  fe  fenced. 

XXV. 

pus  quad  Alured : 
Uretu  noth  to  swif  e 
f  e  word  of  fine  wiue ; 
for  fanne  hue  bed  i warded 
mid  wordes  ofer  mid  dedes, 
wimmon  weped  for  mod 
ofter  fanne  fro  eni  god, 
and  ofte  lude  and  stille 
for  to  wurchen  hire  wille, 
hue  weped  ofer  wile 

fen  hue  f  e  wille  biwilen. 
Salamon  hid  hawit  isait, 
hue  can  moni  yuel  raid ; 
hue  ne  mai  hit  non  of  ir  don 
for  wel  herliche  hue  hit  bigan. 
pe  mon  fad  hire  red  folewif 

he  bringe]?  him  to  soruge, 
for  hit  is  said  in  lede, 
cold  red  is  queue  red. 
Hi  ne  sawe  hit  nocht  bi  fan 


there  is  poverty  enough ; 
and  surely  I  say  to  thee, 
let  it  alone  if  thou  wilt, 
such  a  one  after  thee 
may  rule  thy  wealth, 
often  within  thy  dwelling 
may  make  merry, 
as  will  not  hear  thee 
mentioned  by  mouth ; 
but  ever  't  will  disgust  him 
when  he  thinketh  of  thee. 

XXV. 

Thus  quoth  Alfred  : 

Trust  not  thou  too  much 

the  words  of  thy  wife ; 

for  when  she  is  angered 

by  word  or  by  deed, 

a  woman  weeps  for  passion 

more  than  for  any  good, 

and  often  loud  and  still 

for  to  work  her  own  will, 

she  will  weep  some  time  or 

other 

then  will  she  beguile  thee. 
Salomon  hath  it  said, 
she  knoweth  many  an  ill  rede ; 
she  cannot  do  otherwise 
for  right  nobly  she  began  it ! 
The   man  who   followeth  her 

rede, 

it  bringeth  him  to  sorrow, 
for  it  is  said  in  lede 
cold  rede  is  quean's  rede  ! 
I  do  not  mean  to  say 


PROVERBS  OF  ALFRED.  241 

J?at  god  ]?ing  is  god  wimmon,  but  that  a  good   woman  is*  a 

good  thing, 

]?e mon  ]?ad  michte hire cnoswen  the  man  who  may  her  know 

and  chesen  hire  from  o]>ere.  and  choose  from  among  others. 

XXVI.  XXVI. 

pus  quad  Alfred  ;  Thus  quoth  Alfred  : 

Be  Jni  neuere  to  bold  Be  thou  never  too  bold 

to  chiden  agen  oni  scold,  to  chide  against  any  scold, 

ne  mid  mani  tales  nor  with  many  tales 

to  chiden  agen  alle  dwales  ;  to  chide  against  all  the  foolish  ; 

ne  neuere  J?u  biginne  nor  ever  do  thou  begin 

to  tellin  newe  tidinges  to  tell  new  tidings 

at  neuere  nones  monnis  bord;  at  any  man's  table  ; 

ne  hawe  J?u  to  fele  word.  nor  have  thou  too  many  words. 

pe  wise  mon  mid  fewe  word  The  wise  man  with  few  words 

can  fele  biluken,  can  compass  much, 

and  sottis  bold  is  sone  iscoten ;  and  fool's  bolt  is  soon  shot ; 

forjri  ich  telle  him  for  a  dote  therefore  I  count  him  a  fool 

J?at  sait  al  is  ywille,  that  saith  all  his  will, 

}?anne  he  sulde  ben  stille ;  when  he  should  hold  his  peace  ; 

for  ofte  tunke  brekit  bon,  for  often  tongue  breaketh  bone, 

and  nauid  hire  selwe  non.  though  itself  have  none. 

XXVII.  XXVII. 

pus  quad  Alfred  :  Thus  quoth  Alfred  : 

Elde  cumid  to  tune  Age  cometh  home 

mid  fele  unke]?e  costes,  with  many  strange  trials, 

and  do]?  ]>e  man  to  helden  and  maketh  a  man  to  bend 

f>at  him  selwe  ne  mai  he  him  so  that  he  cannot  govern  him- 

noch  welden ;  self; 

hit  makit  him  wel  vnmeke,  it  maketh  him  impatient, 

and  binimit  him  is  miste.  and  taketh  from  him  his  might. 

Gif  it  swo  betided  If  it  so  betide 

pat  j?u  her  so  longe  abidist,  that  thou  here  long  abide, 


242  SALOMON  AND  SATURN. 

and  f  u  in  fine  helde  and  thou  in  thine  age 

werldes  welf  e  weldest,  hast  power  of  worldly  wealth, 

f  i  dugefe  gin  fu  delen  begin  thou  to  divide  thy  sub- 
stance 

fine  dere  frend,  among  thy  dear  friends, 

hwile  fine  dages  dugen,  while  thy  days  last 

and  f u  fe  selwen  Hue  mowe.  and  thou  thyself  mayst  live. 

Haue  fu  none  leue  to  f e  Have  thou  no  faith  in  them 

fad  after  f  e  bileued,  that  after  thee  remain, 

to  sone  ne  to  douter,  neither  in  son  nor  daughter, 

ne  to  none  of  fine  foster ;  nor  none  whom  thou  hast  fed  ; 
for  fewe  frend  we  sculen  finden  for  few  friends  shall  we  find 

f  anne  we  henne  funden  ;  when  we  depart  hence ; 

for  he  fat  is  ute  biloken  for  he  that  is  shut  out 

he  is  inne  sone  forgeten.  is  soon  forgot  within. 

XXVIII.  XXVIII. 

pus  quad  Alured  :  Thus  quoth  Alfred  : 

Gif  f  u  i  fin  helde  best  If  thou  in  thine  age  art 

welf  es  bidelid,  deprived  of  wealth, 

and  fu  ne  cunne  fe  leden  and  thou  canst  not  guide  thee 

mid  none  cunnes  listis,  with  any  device, 

ne  fu  ne  moge  mid  strenghe  nor  mayst  with  strength 

fe  selwen  steren,  govern  thyself, 

fanne  f anke  fi  louerd  then  thank  thy  Lord 

of  alle  is  loue,  for  all  his  love, 

and  of  alle  fine  owene  Hue,  and  for  all  thine  own  life, 

and  of  f  e  dagis  licht,  and  for  the  day's  light, 

and  of  alle  murf  e  and  for  all  the  mirth 

fad  he  for  mon  makede ;  which  he  made  for  man ; 

and  hweder  so  f  u  hwendes,  and  whitherso  thou  goest, 

sei  f  u  at  en  ende,  say  thou  after  all, 

Wrf e  fad  iwurf e,  Let  be  what  may  be, 

iwurfe  Godes  wille.  God's  will  be  done. 


PROVERBS  OF  ALFRED, 


243 


XXIX. 

pus  quad  Alured  : 

Werldes  welj?e 

to  wurmes  seal  wurjnen, 

and  alle  cunne  madmes 

to  nocht  sulen  melten, 

and  J?ure  lif  sal 

lutel  lasten. 

For  J?u  mon  weldest 

al  J?is  middelert, 

and  alle  ]?e  welj?e 

J?ad  )?e  inne  wonit, 

ne  mist  Jm  f>i  lif  lengen 

none  wile, 

bote  al  Jm  it  salt  leten 

one  lutele  stunde, 

and  al  J?i  blisse 

to  bale  sal  iwur];en, 

bote  jnf  j?u  wurche 

vville  to  Criste.  [selwcii 

For   bij?eng]?e   we   mus   us 

to  leden  ure  lif, 

so  God  us  ginnid  leten ; 

j?enne  muge  we  wenen 

)?ad  he  us  wile  wurj?en ; 

for  swo  saide  Salomon, 

)?e  wise  Salomon, 

wis  is  }>ad  wel  doj? 

hwile  he  is  in  J>is  werld  bo]?, 

euere  at  )?en  ende  he  comid 

|?er  he  hit  findit. 


XXIX. 

Thus  quoth  Alfred  ; 

World's  wealth 

to  worms  shall  turn, 

and  all  kinds  of  treasure 

shall  melt  away  to  nought, 

and  our  life 

shall  little  last.  [rule 

For  though,  man,thou  shouldst 

all  this  earth, 

and  all  the  wealth 

that  in  it  dwelleth, 

thou  canst  not  lengthen  thy  life 

a  single  hour, 

but  thou  must  leave  it  all 

one  little  moment, 

and  all  thy  bliss 

to  bale  shall  turn, 

except  thou  work 

the  will  of  Christ. 

For  we  must  bethink  ourselves 

to  lead  our  lives, 

as  God  permitteth ; 

then  may  we  hope 

that  he  will  do  us  honour ; 

for  so  said  Salomon, 

the  wise  Salomon, 

wise  is  he  that  doth  well 

while  he  is  in  this  world, 

ever  at  length  he  cometh 

where  he  will  find  it. 


244 


SALOMON  AND  SATURN. 


XXX. 

pus  quad  Alured : 

Sone  min  swo  leue, 

site  me  nu  bisides, 

and  hich  J>e  wile  sagen 

sofe  fewes. 

Sone  min  ich  fele 

fad  min  hert  falewidf, 

and  min  wlite  is  wan, 

and  min  herte  woe, 

mine  dagis  arren  nei  done, 

and  we  sulen  unc  todelen ; 

wenden  ich  me  sal 

to  Jns  of  ir  werlde, 

and  f  u  salt  bileuen 

in  alle  mine  welf  e. 

Sone  mine  ich  fe  bidde, 

f  u  ard  mi  barin  dere, 

fad  fu  fi  folck  be 

fader  and  for  louerd  ; 

fader  be  f  u  wid  child, 

and  be  f  u  wuidewis  frend ; 

f  e  arme  gume  ]>u  froueren, 

and  f  e  woke  gume  f  u  cpueren ; 

fe  wronke  game  fu  ristin 

mid  alle  fine  mistin ; 

and  let  f  e  sune  mid  lawe, 

and  lowien  f  e  sulen  drigtin, 

and  ower  alle  of  ir  f  inke 

God  be  f  e  ful  minde ; 

and  bide  fad  he  J?e  rede 

at  alle  fine  dedis ; 

pe  bet  sal  he  fe  filsten 

to  don  al  fine  wille. 


XXX. 

Thus  quoth  Alfred : 

Son  of  mine  so  dear, 

sit  now  beside  me, 

and  I  will  tell  thee 

true  manners. 

Son  of  mine,  I  feel 

that  my  heart  falloweth, 

and  my  beauty  is  wan, 

and  my  heart  weak, 

my  days  are  nigh  done, 

and  we   must  part   from   one 

I  shall  depart  [another ; 

unto  this  other  world, 

and  thou  shalt  remain 

in  all  my  wealth. 

Son  of  mine,  T  bid  thee, 

thou  art  my  dear  child, 

that  thou  be  to  thy  people 

a  father  and  a  lord  ; 

be  thou  a  father  to  the  child, 

and  a  friend  to  the  widow ; 

the  poor  man  do  thou  comfort, 

and  the  weak  man  defend ; 

the  wrong  man  bring  to  right 

with  all  thy  might; 

and  guide  thee,  son,  by  law, 

and  the  Lord  shall  love  thee, 

and  above  all  other  thoughts 

remember  well  thy  God, 

and  pray  that  he  counsel  thee 

in  all  thy  deeds  ; 

the  better  shall  he  aid  thee 

to  do  all  thy  will. 


PROVERBS  OF  ALFRED. 


245 


XXXI. 

pus  quad  Alured  : 
Sone  min  so  dere, 
do  so  ich  ]?e  lere ; 
be  j?u  wis  on  J?i  word, 
and  war  o]nne  speche, 
ferine  sullen  ]?e  lowien 
leden  aile. 

pe  gunge  men  do  J?u  lawe, 
)?ad  helde  lat  is  lond  hawen. 
Drunken  mon  f>if  Jm  mestes 
in  weis  o]?er  in  stretes, 
)?u  gef  him  )?e  weie  reme 
and  let  him  ford  gliden  ; 
|?enne  mist  }m  ]?i  lond 
mid  frendchipe  helden. 
Sone  jm  best  bus  J>e 
sot  of  bis  ma  re  word 
and  bet  him  siwen  J?er  mide, 
J?ad  him  ginne  to  smerten. 
And  baren  ich  \>e  bidde 
j?if  Jm  on  benche  sitthest, 
and  jni  J?en  beuir  hore  sixst 
]?e  biforen  s  ton den, 
buch  ]?e  from  ]?i  sette 
and  bide  him  sone  ]?er  to, 
)?anne  welle  he  sawin 
sone  one  his  worde, 
Wei  wor]?e  ]?e  wid, 
J?ad  J?e  first  taite. 
Sete  ]?anne  sei]?in 
bisiden  hem  seluen, 
for  of  him  ]?u  mist  leren 
list  is  and  fele  )?eues, 


XXXI. 

Thus  quoth  Alfred  : 
Son  of  mine  so  dear, 
do  as  I  teach  thee ; 
be  thou  wise  of  thy  word, 
and  wary  of  thy  speech, 
then  shall  all  people 
love  thee. 

To  the  young  give  thou  law, 
let  the  old  have  his  land. 
Drunken  man  if  thou  meet 
by  way  or  by  street, 
give  him  plenty  room 
and  let  him  slip  by  thee ; 
then  mayst  thou  thy  land 
with  friendship  hold. 
Son,         *         *         * 
fool  of  abusive  words, 
and  better  be  silent  thereby, 
that  it  begin  to  plague  him. 
And  child,  I  command  thee 
if  thou  sittest  on  bench, 
and  seest  the  hoary  head 
before  thee  stand, 
bow  from  thy  seat 
and  invite  him  soon  thereto, 
then  will  he  say 
soon  on  his  word, 
Well  be  with  thee, 
who  first  taught  thee. 
Sit  then  afterwards 
beside  himself, 
for  of  him  thou  mayst  learn 
list  and  many  manners, 


246  SALOMON  AND  SATURN. 

J?e  baldure  Jm  mist  ben  ;  the  bolder  them  mayst  be  ; 

[ne]  forlere  J?u  his  reides ;  forget  not  his  counsels ; 

for  J?e  helder   man    me   mai  for  the  old  man  we  may  out- 

ofriden  ride 

betere  ]?enne  ofreden.  better  than  out-counsel. 

XXXII.  XXXII. 

pus  quad  A  lured  :  Thus  quoth  Alfred  : 

Sone  inin  so  dere,  Son  of  mine  so  dear,         [rade 

ches  ]?u  neuere  to  fere  choose  thou  never  for  a  com- 

J?en  luj?ere  lusninde  mon,  the  false,  deceitful  man, 

fore  he  J?e  wile  wrake  don.  for  he  will  do  thee  mischief. 
From  the  wode  Jm  mitht  te  From  the  wild  one  thou  mayst 

faren  escape 

wid  wilis  and  wid  armes,  with  wiles  and  with  arms, 

ac  J?anne  Jm  hid  lest  wenest  but  when  thou  least  expectest 

}>e  lu]?ere  ]?e  biswiket ;  the  false  one  will  betray  thee  ; 

J?e  bicche  bitit  ille  the  bitch  biteth  ill 

J?an  he  berke  stille ;  when  she  barketh  still ; 
sodeit  J?e  lusninde  luj?ere  mon,  so  doth  the  false,  deceitful  man 

ofte  j?en  he  dar  it  don.  oft  when  he  dareth. 

pan  he  be  wijmten  stille,  When  he  is  quiet  outwardly, 

he  bit  wijnnen  hille,  he  is  ill  within, 

and  al  he  bifulit  his  frend  and  all  befouls  his  friend 

)?eri  he  him  vnfoldit.  when  he  unfolds  himself. 

XXXIII.  XXXIII. 

pus  quad  Alured  :  Thus  quoth  Alfred  : 

Lewe  sone  dere,  Dear  son  of  mine, 

ne  ches  )?e  neuere  to  fere  choose  never  for  thy  comrade 

]?en  hokerfule  lese  mon,  the  deceitful,  false  man, 

for  he  ]?e  wole  gile  don  ;  for  he  will  do  thee  guile ; 

he  wole  stelin  ]?in  haite  and  he   will  steal   thy  goods   and 

keren,  turn, 

and  listeliche  onsuerren  ;  and  cunningly  deny ; 


PROVERBS  OF  ALFRED.  247 

so  longe  he  uole  be  bi  so  long  he  will  be  by 

he  uole  brinhin  on  and  tuenti  he  will  bring  one  and  twenty 
to  nout,  for  sothe  ich  tellit  J?e,  to  nought,  for  sooth  I  tell  thee, 
and   o]?er  he  wole  Ityen  and  and  else  he  will  be  slippery  and 
hokerf ul  ben ;       [alo]?ed  false ;  [hate  thee 

}>uru    hoker    and    lesing    ]?e  through  treachery  and  lies  shall 
zdle  men  J?at  hen  ycnowed.        all  men  that  know  him. 
Ac  nim  j?e  to  ]?e  a  stable  mon  But  take  to  thee  a  stable  man 
)?at  word  and  dede  bisette  con,  that  word  and  deed  establish 

can, 

and  multiplier!  heure  god ;        and  multiply  your  good ; 
a  sug  fere  j?e  his  help  in  mod.  a  safe  fere  is  he  that  helps  at 

need. 

XXXIV.  XXXIV. 

pus  quad  Alured  :  Thus  quoth  Alfred  : 

Leue  sone  dere,  Dear  son  of  mine, 

ne  ches  jm  neuere  to  fere  choose  never  for  thy  mate 

littele  mon  ne  long  ne  red,  a  little  man,  or  long,  or  red, 

j?if  |?u  wld  don  after  mi  red.  if  thou  wilt  do  after  my  rede. 

xxxv.  xxxv.      :  V::.:f:'    ; 

pe  luttele  mon  he  his  so  rei,  The  little  man  is  so  conceited, 

ne  mai  non  him  wonin  nei ;  no  one  can  dwell  near  him ; 

so  word  he  wole  him  seluen  so  valuable  he  counts  himself 

teir,  [beir ;  [master ; 

J?at  is  louird  maister  he  wolde  that  he  will  be  his  own  lord's 
bute  he  mote  himseluen  pruden,  unless  he  can  advance  himself, 

he  wole  maken  fule  luden ;  he  will  make  foul  company  • 

he  wole  grennen  cocken  and  he  will  grin,  swagger  and  chide 

chide  [den ; 

and  hewere  faren  mid  vnlu-  and  ever  fare  with  ill  manners ; 

}?if  jm  me  wld  ileuen,  if  thou  wilt  believe  me, 

ne  mai  me  neuer  him  quemen.  one  can  never  satisfy  him. 


248  SALOMON  AND  SATURN. 


XXXVI.  XXXVI. 

pe  lonke  mon  is  le]?e  bei,          The  long  man  is  ill  to  be  with, 
selde  comid  is  herte  rei ;  seldom  is  his  heart  brave ; 

he  hauit  stoni  herte,  he  hath  a  stony  heart, 

noting  him  ne  smertej? ;  nothing  can  make  him  smart ; 

biford  dages  he  is  aferd  before  day  he  is  afeard 

of  sticke  and   ston  in   huge  of  stick  and  stone  hugely ; 
)?if  he  fallit  in  )?e  fen    [werd  ;  if  he  falls  in  the  mud 
he  j?ewit  ut  after  men  ;  he  shouts  out  after  men  ; 

]?if  he  slite  into  a  dige  if  he  slip  into  a  ditch 

he  is  ded  witerliche.  he  is  dead  utterly. 

XXXVII.  XXXVII. 

pe  rede  mon  he  is  a  quet,         The  red  man  is  a  rogue, 

for  he  wole  J>e  jnn  ivvil  red  ;      for  he  will  advise  thee  ill ; 

he  is  cocker,  ]?ef  and  horeling,  he  is  quarrelsome,  a  thief  and 

[king.         whoreling, 

scolde,  of  wrechedome  he  is  a  scold,  of  mischief  he  is  king. 
Hie  ne  sige  nout  bi  j?an  I  do  not  say  for  all  that 

J?at  moni  ne  ben  gentile  man.  that  many  are  not  gentlemen, 
puru  Jns  lere  and  genteleri        Through  this  lore  and  gentility 
he  amendit  huge  companie.      he  amended  a  great  company. 

The  extreme  corruptness  and  obscurity  of  the  language  in 
which  this  poem  is  written  do  not  interfere  with  its  interest. 
A  portion  of  it  appeared  in  Spelman's  Life  of  ^Elfred,  which 
was  taken  from  a  MS.  at  Oxford;  and  Hearne,  Spelman's 
editor,  gave  various  readings  from  the  portion  preserved  in 
Wanley's  catalogue. 

It  is  probable  that  this  is  derived  from  a  Saxon  original, 
and  Alfred  here  appears  in  the  traditional  character  of  a 
teacher;  for  that  there  ever  was  a  meeting  at  Seaford,  in 
which  he  really  delivered  the  counsels  here  attributed  to  him, 
appears  quite  out  of  the  question.  What  is  most  interesting 


PROVERBS  OF  ALFRED.  249 

is  the  situation  held  by  ^Elfred,  and  this  shows  the  estimate 
of  his  character,  which  long  survived  in  this  land. 

Convincing  evidence  upon  this  point,  however,  is  found  in 
the  dispute  between  the  Owl  and  the  Nightingale,  MS.  Cott. 
Cal.  A.  ix.  fol.  230,  etc.  In  the  course  of  their  dialogue  a 
number  of  proverbs  are  quoted  with  ^Elfred's  name,  and 
generally  in  terms  of  high  compliment  to  himself. 

1.  Thu  fli3tt  ani3t  and  no^t  adai 
tharof  ich  wndir,  and  wel  mai, 
vor  eurich  thing  that  shuniet 


hit  luuet  thuster,  and  hatiet 

And  eurich  thing  that  is  lof  misdede, 

hit  luueth  thuster  to  his  dede  : 

a  wis  word,  they  hit  be  unclene, 

is  fele  manne  amuthe  imene, 

for  Alured  king  hit  seide  and  wrot  j 

he  shunet  that  hine  wl  wot  ; 

ich  wene  that  thu  dost  also 

for  thu  fli3st  ni3tes  euermof. 


2.  At  sume  sithe  herde  i  telle 
hu  Alured  sede  on  his  spelle  ; 
loke  that  thu  ne  be  thare 
thar  chauling  beth,  and  cheste 
lat  sottes  chide,  and  north  thu  go  : 
and  ich  am  wis  and  do  al  so. 

And  3et  Alured  seide  an  other  side, 

a  word  that  is  asprung  wide  ; 

that  wit  the  fule  haueth  imene 

ne  cumeth  he  neuer  from  him  cleinej. 

3.  Vor  hit  is  soth,  Alured  hit  seidde, 
and  me  hit  mai  in  boke  rede  ; 

*  "  De  quat  deit,  de  schuwet  gern  dat  licht."  —  Rein.  Vos,  1.  25. 
f  Hule  and  Night,  1.  227.  \  Ibid,  1.  293. 


250  SALOMON  AND  SATURN. 

enrich  thing  mai  losen  his  godhede 
mid  unmethe,  and  mid  ouerdede  : 
mid  este  thu  the  mi^t  overquatie, 
and  ouerfulle  maketh  wlatie  : 
an  eurich  mure^th  mai  agon, 
$if  me  hit  halt  cure  forth  in  on, 
bute  one,  that  is  Godes  riche, 
that  eure  is  svete,  and  cure  iliche ; 
the}  thu  nime  euere  oththan  lepe, 
hit  is  eure  ful  bihepe  ; 
wunder  hit  is  of  Godes  riche, 
that  eure  speneth,  and  eure  is  iliche*. 

4.  Alured  sede,  that  was  wis, 
he  mite  wel,  for  soth  hit  is ; 
nis  no  man  for  his  bare  songe 
lof,  ne  wrth  no^t  suthe  longe  : 
vor  that  is  a  forworthe  man 
that  bute  singe  no$t  ne  cant. 

5.  For  Alured  seide,  of  olde  quide, 
and  3it  hit  nis  of  horte  iglide ; 
wone  the  bale  is  alrehecst, 
thone  is  the  bote  alrenecst  J. 

6.  Vor  Alurd  seide,  that  wel  kuthe, 
eure  he  spac  mid  sothe  muthe ; 
wone  the  bale  is  alrehecst 
thanne  is  the  bote  alrenecst  §. 

7.  Vor  soth  hit  is,  that  seide  Alured; 
ne  mai  no  strengthe  a$en  red||. 

8.  For  hit  seide  the  King  Alfred; 
sele  endeth  wel  the  lothe, 

and  seide  plaideth  wel  the  wrothe**. 

*  Hule  and  Night,  1.  349.  t  lUd,  1.  569.  J  Ibid,  1.  685. 

§  Ibid,  1.  697.  ||  Ibid,  1.  761.  **  Ibid,  1.  930. 


PROVERBS  OF  ALFRED.  251 

9.  Wei  fi^t  that  wel  specth,  seide  A  lured*. 

10.  For  Alfred  seide  a  this  word, 

euch  mon  hit  schulde  legge  on  hord ; 

$ef  thu  isehst  he  beo  icunne 

his  strenthe  is  him  wel  ne$  berunnef. 

11.  For  thi  seide  Alfred,  swithe  wel, 
and  his  worde  was  godspel ; 

there  euer  euch  man  the  bet  him  beo, 
euer  the  bet  he  nine  beseoj. 

It  is  undoubtedly  true,  that  all  the  proverbs  here  quoted 
are  not  found  in  the  lines  printed  from  the  Trinity  MS. ;  this 
however  only  goes  to  prove  that  there  was  once  a  larger  col- 
lection current  under  Alfred's  name,  or  else  that  his  tradi- 
tional reputation  was  of  such  a  nature  as  to  make  it  justifiable 
to  attribute  any  wise  saying  to  him. 

The  proverbs  which  are  thus  put  into  Alfred's  mouth  are 
important  from  their  antiquity,  and  of  the  more  value  to  us 
because  some  of  them  correspond  to  proverbs  already  alluded 
to  in  this  introduction.  Such  of  these  as  I  have  observed  I 
shall  now  proceed  to  note ;  others  of  them,  again,  are  found 
at  a  later  period  in  other  languages  of  Europe. 

8.1.    2.  Men  rehersen  in  theire  sawe 

hard  it  is  to  stryue  wyth  wynde  or  wawe, 
whether  it  doo  ebbe  or  els  fflowe. 

Piers  of  Fulham  (Ancient  Met.  Tales,  p.  131.) 

He  is  nat  wise  agayne  the  stream  that  striueth. 
Skelton,  Pithy,  Pleas,  and  Prof.  Workes,  p.  54. 

Eu  son  Arnautz  qu'amas  1'aura, 
e  catz  la  lebr'ab  lo  bueu, 
e  nadi  contra  suberna. 

Arnaut  Daniel.  (Parnasse.  Occitanien,  257). — See  also 
Griiter,  p.  120;  Howell,  Eng.  Prov.  pp.  9,  11 ;  Adagia, 
p.  30 ;  Gartner,  Diet.  28,  36  b. 

*  Hule  and  Night,  1.  1062.          f  Ibid,  1-  1211.         J  Ibid,  1.  1257. 


252  SALOMON  AND  SATURN. 

10. 1.  8.     Es  wechst  kein  kraut  fur  den  todt  im  garten. 

Griiter,  Prov.  Alem.  p.  39. 

Fyrir  dauthans  makt,  er  engin  urt  vaxin. 
Meidinger,  Diet.  Prov.  Island,  p.  581. 

Ware  nun  fur  den  Tod  ein  Kraut  gewachsen,  so  wurde  es 
sehr  theuer  seyn,  und  die  reichen  wiirden  es  allein  kaufen 
und  bekommen  konnen,  und  es  vor  den  Armen  ver- 
bergen,  daher  den  ein  Ungleichheit  unter  den  Menschen 
entstehen  wiirde.  Gott  aber  ist  ein  gerechter  Richter, 
der  dem  einen  wie  dem  andern  thut,  dem  Reichen  wie 
dem  Armen,  und  alle  Menschen  auf  Erden  sterben,  auch 
kein  Kraut,  dem  Tode  zu  wehren,  wachsen  lasst. 

Baumann,  Remarks  on  Reinke  Vos.  (Gotsched  ed.  fol. 
1752,  fol.  261.)— See  also  Gartner,  p.  72. 

14. 1.  1  and  20.  Better  unborn  than  untaught. 

Howell,  Engl.  Prov.  p.  4. 

Non  reputes  aurum  totum  quod  splendet  ut  aurum 

Nee  pulchrum  pomum  quodlibet  esse  bonum. 
Es  ist  nicht  alles  goldt  was  glintzet. 
Ist  der  apffel  rosenfarb  der  wurm  ist  darinn. 
Two  Biblical  Proverbs. 

20. 1.  2.     Schon  6'pfel  seyn  auch  wohl  sauer. 

Griiter,  Prov.  Alem.  p.  64. 

But  al  thing,  which  that  shinith  as  the  gold, 
ne  is  not  golde,  as  I  have  herde  ytolde, 
ne  evry  appell,  that  is  faire  at  iye, 
ne  is  not  gode,  whatso  men  clappe  or  crie. 
Chaucer,  Ch.  Ch.  Y.  983  (Ur.  123). 

Auri  natura  non  sunt  splendentia  pura. 
Es  ist  nicht  alles  Golt  das  da  glentzt. 
Gartner,  Diet.  Prov.  19,  51  b. 

21 . 1. 14.  Wann  die  Katz  jungen  hat  so  wirdt  sie  wohl  lernen  mausen. 

Griiter,  Prov.  Alem.  p.  72. 

t'wil  al  muyzen  wat  van  katten  komt. 
Gruter,  Prov.  Belg.  p.  123. 

As  the  old  cock  crows  so  crows  the  young. 
Chi  di  gallina  nasce  convien  che  rozole. 
Ray,  p.  142. 


PROVERBS  OF  ALFRED.  253 

That  that  comes  of  a  cat  will  catch  mice. 
Chi  di  gatta  nasce  sorici  piglia. 
Ray,  p.  85. 

Som  di  gamla  sjunga,  soa  quittera  de  unga. 
Meidinger,  Prov.  Suec.  p.  504. 

Prendere  maternam  bene  discit  cattula  predam. 
MS.  Bibl.  Imp.  Vienna,  No.  413  (XII  Cent.). 

The  young  cocke  croweth  after  the  olde. 
Adagia,  p.  21. 

26. 1.  12.  A  fool's  bolt  is  soon  shot. 

Heywood,  Dial.  Taylor,  p.  25 ;  Howell,  Eng.  Prov.  p.  7  ; 
Ray,  pp.  108,  278. 

Vt  dicunt  multi,  cito  transit  lancea  stulti. 
MS.  Harl.  3362.  fol.  4. 

Sottes  bolt  is  sone  shote. 
Hendynge,  10. 

Duke.  S.  By  my  faith,  he  is  very  swift  and  sententious. 
Touchst.  According  to  the  fool's  bolt,  sir,  and  such  dulcet 
diseases. 

As  you  like  it,  act  v.  sc.  4. 

31, 1.  36.  Men  may  the  wise  outrenne,  and  not  outrede. 

Chaucer,  Troil.  Cres.  iv.  1456. 

And  sothe  is  seide,  Eld  hath  grete  avauntage, 
in  elde  is  bothe  wysedom  and  usage ; 
men  may  the  old  outren,  but  not  outrede. 
Chaucer,  Kn.  Tale,  2449.  (Ur.  p.  19.) 

Man  mach  doude  ontlopen,  maar  niet  outraden. 
Griiter,  Prov.  Belg.  p.  114. 

Man  mag  den  alten  vor  lauffen,  aber  nit  vorrathen. 
Griiter,  Prov.  Alem.  p.  57. 

Prudens  consilio  uetus  est  vir,  tardus  eundo. 
Entlauffen  mag  man  den  alten  wol 
nicht  leicht  man  ihn  entrathen  sol. 
Gartner,  Diet.  Prov.  p.  102. 

32. 1.  10.  Perro  ladrador,  nunca  buen  mordedor. 

Collins,  Span.  Prov.  258. 

SALOM.  S 


254  SALOMON  AND  SATURN. 

Barking  dogs  bite  not  the  sorest. 

George  a  Greene,  Old  Plays,  iii.  37  ;  Ray,  p.  76. 

Great  barkers  are  no  biters. 

Howell,  Eng.  Prov.  p.  8 ;  Adagia,  p.  27. 

Sinon  morderis,  cane,  quid  latrante  vereris. 
wias  schadt  dess  Hundts  bellen  der  merit  beiss. 
Hunde  die  viel  bellen  beissen  nicht. 
Gartner,  Diet.  Prov.  68  b. 

34,  35,  36,  37.  The  advice  of  Alfred  to  his  son,  to  take 
neither  a  short  man,  a  tall  man,  nor  a  red-haired  man  for  his 
friend,  because  the  first  will  be  ambitious  and  proud,  the 
second  without  wit  or  courage,  and  the  third  a  traitor,  is 
paralleled  by  a  passage  in  Freidank,  p.  85 : 

Kurzer  man  demiiete 
unt  roter  mit  giiete, 
unt  langer  man  wise, 
der  lop  sol  man  prise. 

In  p.  29  he  has  another  fling  at  the  ambition  of  short  men, 
when  he  says, 

Hochvart  twin  get  kurzen  man 
daz  er  muoz  uf  den  z£hen  gan. 

The  same  assertion,  with  additional  circumstances,  is  made 
in  the  MS.  Harl.  3362,  fol.  33  : 

pe  longe  man  ys  $eld  wys,  ]>e  schort  myld  $eld  ys, 
Raro  breves  humiles,  longos  vidi  sapientes. 

]>e  whyth  ys  ful  of  cowardys,  J)e  red  ful  of  feloun  ys, 
Albos  audaces,  rufos  sine  prodicione. 

to  J>e  blak  draw  )>y  knyf,  with  J>e  brown  led  J?y  lyf. 
Cumfusco  stabis,  cum  nigro  tela  parabis. 

In  Howell's  English  Proverbs,  p.  10,  there  is  a  similar 
saying  applied  to  women, 

Long  and  lazy,  little  and  loud, 
Fat  and  fulsome,  pretty  and  proud ; 


PROVERBS  OF  ALFRED.  255 

which  rejoices  in  the  alliteration  that  popular  proverbs  love, 
and  which  has  more  than  once  created  and  perpetuated  them. 
The  faithlessness  of  red-haired  men  is  known  to  have  been  a 
widely  prevailing  belief,  and  to  have  passed  into  the  proverbs 
of  many  European  countries  :  Judas,  in  the  painted  cloth, 
has  red  hair,  allusions  to  which  in  the  works  of  all  our  old 
dramatic  writers  are  far  too  numerous  to  require  specific 
reference.  I  shall  content  myself  with  calling  attention  to  a 
few  notices  less  commonly  accessible  in  this  country. 

In  rufa  pelle  vix  est  animus  sine  felle. 
Gartner,  Diet.  Prov.  15. 

Raro  breves  humiles  uidi,  longos  sapientes, 
albos  audaces,  nigros  rufosque  fideles. 

Die  Kleinen  Leuth  haben  hohen  muth, 
ein  lang  mann  selten  wunder  thut, 
ein  bleicher  mann  hat  weiber  art, 
hilt  dich  vor  schwartz  vnd  rot  bart. 
Rot  bart  nie  gut  ward,  sprach  Moses. 
Gartner,  Diet.  Prov.  25. 

Per  rubram  barbam  debes  cognoscere  nequam, 
Multi  non  rubram  sed  habent  cum  crimine  nigram. 

Man  spricht,  Roterbart 
selten  gut  ward. 

Aber  thue  sie  nicht  allein  so  schelten, 
schwarze  Bart  gerathen  auch  selten. 
Gartner,  Diet.  Prov.  77,  b.  78. 

Des  nemen  bispel  dar  an  : 
und  hiiete  sich  ein  islich  man, 
daz  niemen  ze  vil  truwen  sol 
dem  roten  friunt,  daz  rat  ich  wol. 
Reinh.  F.  p.  357. 

In  the  later,  altered  and  sectarian  form  of  Norse  Mytho- 
logy the  god  Thor  was  red-haired.  In  the  Wilkina  Saga, 
c.  167,  the  traitor  Sibich  (Sifeca)  has  red  hair.  See  a  number 
of  examples  of  this  in  the  preface  to  Grimm's  Rein  hart 

s  2 


256  SALOMON  AND  SATURN. 

Fuchs,  pp.  xxviii.  xxix.     So  among  the  proverbs  which  we 
have  already  quoted  from  the  Trin.  MS.  we  find, 

Rufus  habet  speciem  post  Sathanae  faciem. 
Xts  plasmauit  rufum  Sathanamque  vocauit, 
Sic  laus  hie  dixit  seruus  per  secula  sic  sit. 
Im  was  der  bart  und  daz  har 
beidiu  rot  und  viurvar  ; 
von  den  selben  horich  sagen 
das  si  valschiu  herze  tragen. 

Wigalois  (Benecke.  Ed.  p.  107, 1.  2841). 

Quia  rufus  esset,  quse  species  malignam  naturara  design aret, 

iuxta  hunc  versum, 

Raro  breues  humiles  uidi,  rufos  que  fideles. 
Bebelius,  Facet.  1.  p.  12.  b. 

Per  rubram  barbam  debes  cognoscere  nequam. 
Multi  non  rubram  sed  habent  cum  crimine  nigram. 
So.  MS.  Harl.  No.  3831. 

Raro  breves  humiles  vidi,  longos  sapientes, 
Albos  audaces,  rufoque  colore  fideles. 

MS.  Aysc.  Brit.  Mus.  1640.  fol.  48. 

The  Spaniards  have  a  proverb  to  the  same  effect : 

Asno  coxo,  y  hombre  roxo,  y  el  demonio,  todo  es  uno. 

The  latter  portion  of  the  composition  which  I  have  thus 
attempted  to  illustrate  bears  a  remarkable  resemblance  to 
three  didactic  poems  in  three  several  languages,  viz.  in  En- 
glish, Peter  Idle  Esqre  of  Kent ;  in  French,  Le  Castoiement 
(Tun  pere  a  sonfils  (Barbazan,  vol.  ii.) ;  and  in  German,  Der 
Winsbeke  (Benecke.  Beitrage,  p.  455).  All  three  are  moral 
instructions,  delivered  by  a  father  to  his  son,  with  regard  to 
his  conduct  in  the  world.  Of  these,  the  Castoiement  is  pro- 
bably the  oldest,  being  taken  from  the  Disciplina  Clericalis 
of  Petrus  Alfonsi,  who,  himself  an  apostate  Jew,  had  drawn 
largely  from  the  Calila  ve  Dimna,  and,  through  this  Arabic 
version,  from  the  Hitopadesa,  Pantscha  Tantra,  and  other 


PROVERBS  OF  ALFRED.  257 

oriental  sources.  This  work  however  is  distinguished  by 
containing  a  number  of  charming  tales,  illustrative  of  the 
moral  instructions  given  ;  and  these,  which  are  comparatively 
rare  in  the  English,  are  altogether  wanting  in  the  German 
book.  In  return,  the  instructions  of  Peter  Idle  are  remark- 
able for  their  religious  tone,  and  Der  Winsbeke  for  the  beau- 
tiful and  noble  feeling  of  Christian  chivalry,  the  only  deep 
and  solid  ground  of  manly  character. 

Whether  there  was  ever  a  Saxon  collection  attributed  to 
Alfred  I  cannot  say,  but  think  it  most  probable  that  there 
was,  since  even  in  the  thirteenth  century  he  is  mentioned  as 
a  great  master  in  that  kind  of  lore* ;  and  yet  proverbs,  strictly 
so  called,  are  very  rare  in  Saxon  books,  their  authors  being 
for  the  most  part  more  occupied  with  reproducing  in  England 
the  wisdom  of  the  Latins,  than  in  recording  the  deep  but 
humorous  philosophy  of  our  own  people.  There  is  however 
a  collection  of  moral  Apothegms,  which  sometimes  approach 
the  form  of  proverbs,  and  are  at  all  events  worth  attention. 
They  are  found  in  a  MS.  at  Trin.  Coll.  Camb.,  and  in  a 
Cott.  MS.  Jul.  A.  ii.  fol.  141,  and  it  is  most  probable  that 
there  are  other  copies  in  existence.  The  text  which  follows 
is  corrected  from  the  Cotton  MS.  It  is  probably  to  be  looked 
upon  as  a  free  paraphrase  of  the  well-known  distichs  of 
Cato. 


*  "  Alfred in  prouerbiis  ita  enituit  ut  nemo  post  ilium  amplius.' 

Ann.  Mm*mWinton.  Anglia  Sacra,  i.  289. 


258  SALOMON  AND  SATURN. 


ANGLO-SAXON  APOTHEGMS. 

1  Ne  bed  j?u  td  slaepor,  ne  to  idelgeorn,  forfan  j?e  slep  3  ]>aet 
ydel  fet  un]?eawas,  3  unhselo  ]?8es  lichoman. 

2  Dset  we  cweftaS  3aet  si  best  after  Gode  •$  man  si  gescead- 
wis,  "3  gemetigian  cunne  ge  his  sprece,  ge  his  swigan,  3 
wite  hwonne  he  gesprece  haebbe,  "j  hwanne  him  ge-an- 
swaraed  si. 

3  Donne  ftti  diSerne  man  trele,  ftonne  ge]?enc  "oYi  ^83t  nan  man 
ne  by§  leahterleas. 

4  Deah  'Sin  wif  ^e  hvvane  tdwrege,  ne  ge]?afa  ^ti,  ne  ne  gelyf 
•$ti  nd  to   hra^e ;  forftam  hy  weor^ai5  manegum  to  find, 
for$am  he  by^  "Sam  hldforde  holdra  'Sonne  hyre ;  forftam 
hy  oft  hatiai5  "Sset  se  hlaTord  lufa'S. 

5  Ne  flyt  ^ti  na  wii5  anwilne  man,  ne  wiiS  ofersprecenne ; 
manegum  is  forgifen  ftaet  he  sprecan  mseig,  ^  swi^e  fedwuin 
%eet  he  sy  gesceadwis. 

6  Wite  "Sses  ma*ran  )?anc  ^aes  i5e  iSti  haebbe,  ^ane  iSas  ^e  fte 
man  gehate. 

7  Ne  hopa  ftti  to  swi^e  t6  "Sam  "Se  "Se  man  gehate ;  $£r  lyt 
gehata  bi^,  "Saer  biS  lyt  lygena. 

s  Ne  bed  $ti  td  anwille ;  for3£m  ^e  is  gerisenlicre  iSaet  "Sti  si 
mid  rihte  ofersteled,i$one  ^ti  oferstele  o^erne  man  mid  woge. 

9  Daet  by^  se  maesta  wuriSscipe,  ^aet  mon  cunne  riht  ge- 
cnsiwan,  ^  hit  ftonne  wylle  gefafian. 

10  Spree  ofter  ymb  d^res  monnes  weldaeda,  ^onne  ymb  ^5ine 
agene,  3  cy$  ^a  manegum  monnum. 

11  Donne  $ti  eald  sy,  and  monige  ealde  cwidas  geahsod  be,  dd 
hi  ftonue  i5am  geongum  to  witanne. 

12  Deah  Se  mon  hwylces  hlihge,  ^  $ti  ^e  unscyldigne  wite,  ne 
rehst  ^u  hwaet  hy  raedon,  ofrSe  runion ;  hy  tedS  fte  ^aes 
hy  sylfe  habbaft. 


ANGLO-SAXON  APOTHEGMS.  259 


ANGLO-SAXON  APOTHEGMS. 

1  Be  not  too  fond  of  sleep  and  idleness,  for  sleep  and  idle- 
ness bring  evil  habits,  and  illness  of  the  body. 

2  We  say  that  the  best  thing  after  God  is,  that  a  man  be 
discreet,  and  understand  how  to  moderate  both  his  speech 
and  his  silence,  and  know  both  when  he  has  to  speak,  and 
when  he  has  got  his  answer. 

3  When  thou  blamest  another  man,  bear  thou  in  mind  that 
no  one  is  altogether  free  from  sin. 

4  If  thy  wife  accuse  any  one  to  thee,  permit  it  not,  nor  be- 
lieve thou  too  soon ;  for  often  a  wife  dislikes  many  persons, 
because  they  love  their  lord  better  than  her ;  because  she 
often  hates  what  her  lord  loveth. 

5  Contend  thou  not  with  a  self-willed  man,  or  one  of  many 
words ;  many  a  man  has  the  gift  of  speaking,  but  very  few 
that  of  discretion. 

6  Be  more  thankful  for  what  thou  hast,  than  for  what  men 
promise  thee. 

7  Hope  not  too  keenly  for  what  men  promise  thee ;  where 
are  few  promises,  there  are  few  lies. 

s  Be  not  thou  too  self-willed ;  better  it  befits  thee  to  be  over- 
ruled with  right,  than  to  overrule  another  with  wrong. 

9  The  best  worship  is,  first  to  know  what  is  right,  next  to 
perform  it. 

10  Speak  oftener  of  other  men's  good  deeds  than  of  thine  own, 
and  publish  them  abroad. 

11  When  thou  art  old,  and  many  old  saws  are  asked  after,  do 
thou  communicate  them  to  the  young. 

12  If  thou  be  accused  of  aught,  and  know  thyself  guiltless, 
heed  not  what  men  say  or  whisper ;  they  blame  thee  for 
what  they  have  themselves. 


260  SALOMON  AND  SATURN. 


13  Donne  8u  gesaeligost  sy,  ge)?enc  ftonne  $aet  "Su  maege  un- 
saelSa  gej?olian,  gif  hy  *Se  on  becuma$,  for  $a*ui  ne  brS  se 
ende  ealne  weg  gelice. 

14  Ne  hopa  "Su  to  swiSe  to  oftres  monnes  sehtutn,  o$Se  to 
63res  monnes  deaiSe  ;  uncttS  hwa  lengest  libbe. 

is  Gif  "Su  earm  gewurSe,  ge]?enc  %u  "Saet  3in  moder  'Se  nacodne 
gebaer. 

16  Ne  ondraed  %u  "Se  ded^  to  swi^e  ;  ne  geleofa^S  man  naht 
miriges,  i5a  hvvile  $e  mon  ded^  ondraet. 

17  Ne  forgit  $u  hine  *Seah  ealne  weg,  "Sy  lass  "Su  j?olie  ^335 
^can  lifes. 

is  Gif  $e  mon  mid  yfele  leanige  'Sast  ^u  td  gdde  do,  ne  wit  "Su 
hit  na  Gode,  ac  warna  ^e  silfne  iSe  ofter;  man  gehylt  ftaet 
he  haef^,  gif  he  him  ondraet  $aet  hit  him  o'Ssceote. 

19  Dy  mon  dael^  spa^rlice,  ^e  mon  nele  'Saet  hit  forberste. 

20  Gif  "Su  beam  hasbbe,  laer  %£  craeftas  iSaet  hi  maegeii  be  'Sam 
libban  ;  uncu^  hu  him  aet  a3htum  gesa3le  :  craeft  br$  betere 
^onne  aihta. 

21  Ne  geha"t  iSu  nan  J?ing  tuwa;  hwaet  sceal  hit  "Se  eft  geh&ten, 
buton  hit  vvaSre  ser  dlogen  ? 

22  Ne  cyj?  ^u  witod  on  wen  'Sin  ;  wite  maran  J?anc  Saes  ^e  i5u 
haebbe,  "Sonne  $aes  'Se  "Su  wene. 

23  Ne  beo  "S6  to  ceastful;  of  irsunge  wyxt  sedfung,  and  of 
"Sajre  gej^wasrnesse  lufu. 

24  Drer  ^Sa3r  iSu  nedde  irsian  scyle,  gemetiga  ^aet  ^edh. 

25  Forber  oft  $aet  ^u  wrecan  maege  ;  ge]?yld  bi^5  middes  ea"des. 


26  Help  aeg^er  ge  cfrSes  ge  uncii^es^  "Saer  'Saar  ftu  maege;  un- 
cu^  hvvdr  hwa"  o'Sres  bej>urfe. 

27  Ne  wilna  $ti  ofer  ^inne  maed  to  witanne  ymbe  "Sa  heofon- 
lican  fing;  for^dm  ^ti  eart  eorSlic  man^  acsa  ^e  asfter 
"Sam. 

28  Ne  beo  $u  on  ftinurn  irre  to  dnwille  ;   forSam   Saet  irre 
oft  dmirreS  monnes  mdd^  "Saet  he  ne  maeg  Saet  riht  td- 


ciuhvan. 


ANGLO-SAXON  APOTHEGMS.  261 

is  When  thou  art  most  fortunate,  bethink  thee  how  thou  wilt 
endure  misfortune,  if  it  come  upon  thee,  for  the  end  is  not 
always  alike. 

14  Put  not  too  much  hope  in  another  man's  goods,  or  in  an- 
other man's  death ;  it  is  unknown  who  will  live  longest. 

15  If  thou  art  poor,  remember  that  thy  mother  bare  thee 
naked. 

16  Dread  not  death  too  much ;  there  is  no  mirth  in  life,  when 
there  is  dread  of  death. 

17  Yet  be  not  ever  forgetful  of  death,  lest  thou  forfeit  eternal 
life. 

is  If  men  reward  thee  with  ill,  for  what  thou  hast  done  of 
good,  blame  thou  not  God,  but  be  thyself  the  better  warned ; 
a  man  takes  care  of  what  he  has,  if  he  fear  to  lose  it. 

19  Sparely  a  man  spends,  if  he  wishes  his  property  to  last. 

20  If  thou  have  children,  teach  them  crafts  whereby  to  live ; 
unknown  is  it  how  fortune  may  betide  them :   better  is 
craft  than  wealth. 

21  Promise  not  a  thing  twice ;  what  should  a  second  promise 
be,  if  the  first  were  not  a  lie  ? 

22  Tell  not  thy  expectation  for  certainty ;  give  more  thanks 
for  what  thou  hast,  than  for  what  thou  expectest. 

23  Be  not  too  quarrelsome ;  out  of  anger  cometh  sighing,  but 
out  of  gentleness  love. 

24  There  where  thou  must  needs  show  anger,  be  yet  moderate. 

25  Where  thou  mayst  have  revenge,  yet  often  forbear ;  patience 
is  half  happiness. 

26  Help  both  the  known  and  the  unknown  when  thou  canst ; 
no  man  knoweth  when  he  may  need  another. 

27  Desire  not  above  thy  measure  to  know  heavenly  things ; 
thou  art  a  man  of  this  earth,  therefore  enquire  respect- 
ing it. 

28  Be  not  too  self-willed   in    thine    anger;   for  anger  often 
marreth  a  man's  mind  so  that  he  cannot  distinguish  what  is 
just. 


262  SALOMON  AND  SATURN. 


29  Bed  gehalde  on  $am  $e  $(i  haebbe  ;  unpleolicre  hit  brS  on 
lytlum  scipe  and  on  lytlum  waetere,  'Sonne  on  miclum  scipe 
and  on  miclum  waetre. 

30  Ne  wen  "Su  ftset  se  yfela  auht  gddes  gestreone  mid  his  yfle  ; 
forSatn  'Seah  hit  sume  hwile  forholen  wurSe,  hit  brS  aet 
sumum  cyrre  open. 

31  Donne  $ii  geseo  gedngran  man  iSonne  "Sti  sy,  y  umvisran, 
and  unspedigran,   "Sonne  gej?enc  i$u  hu  oft  se  ofercymS 
6*Serne,  'Se  hine  aSr  ofercom  ;   swa  moil  on  ealdum   big- 
spellum  cwyft,  "Saet  hwilum  bed  esnes  tid,  hwilum  o^res. 

32  Ne  sec  ftu  J>urh  hlytas  hu  $e  geweor'San  scyle,  ac  do  swa 
ftu  betst  msege  ;  eafte  gerseda^  God  'Saet  he  wile  be  fte  and 
"Sine  j?earfe,  "Seah  he  hit  iSe  ser  ne  secge. 

33  Forlaet  $aet  iSu  neebbe  to  o^res  mannes  gdde  andan  ;  for  ftam 
"Su  swencst  'Se  silfne  swrSor  ^onne  hine. 

34  Ne  beo  'Su  to  ormdd  ^eah  $e  si  on  unriht  gedemed;  lyt 
monna  weorS  lange  faegen  $aes  ^e  he  6"Serne  bewrenciS. 


35  Gif  "Su  wiiS  hwane  sace  haebbe,  3  git  'Sonne  gesemede 
weorSan,  ne  wrec  ^u  na  ^a  airran  yflu,  buton  hi  mon  eft 
niwige. 

36  Ne  do  'Su  ^e  naSer,  ne  'Se  silfne  ne  hera,  ne  'Se  silfne  ne 
leah  5  aSgfter  ^ara  is  dysigra  manna  ]?eaw,  ^e  swinca^  eefter 
leasum  gilpe. 

37  Dfet  is  wisdom,  $aet  wis  man  licette  dysig  ;  and  ^33t  is  "Sast 
maeste  dysig,  ^aet  dysig  man  licette  wisdom. 

38  Swa  man  mare  spryeS,  swa  him  laes  manna  gelyfeft. 

39  Gif  ftu  hwaet  on  druncen  misdd,  ne  wit  'Su  hit  ^am  ealofte  ; 
for^am  iSti  his  weolde  'Se  silf. 

40  Nafa  'Su  to  yfel  ellen,  'Se^h  'Se  sum  unwilla  on  becurne  ;  oft 
brimrS  se  woruld  $one  willan  ^5e  biiS  eft. 

41  Ne  weorSe  "Se  naefre  to  ]?aes  wa,  i5aet  "Su  ne  wene  betran 
atidergilde  ;  forSam  ^e  se  wena  ^e  naefre  ne  laet  forweor^an. 

42  Ne  ceds  $u  nanne  man  be  his  sehtum,  ne  Sine  a*gene  .  .  . 


ANGLO-SAXON  APOTHEGMS.  263 

29  Be  content  with  what  thou  hast ;  less  danger  is  there  in  a 
little  ship  on  a  little  water,  than  in  a  great  ship  on  a  great 
water. 

30  Think  not  that  the  evil  man  obtains  any  good  with  his  evil ; 
for  though  at  some  time  it  be  hidden,  at  some  time  it  will 
be  revealed. 

31  When  thou  seest  a  younger,  a  less  wise,  or  a  less  fortunate 
man  than  thyself,  remember  how  often  he  that  was  before 
surpassed  surpasseth  another ;  even  as  in  old  proverbs  men 
say,  Whilome  is  the  serf's  time,  whilome  another's. 

32  Seek  not  by  divination  what  shall  befal  thee,  but  do  thy 
best ;  God  will  easily  decide  according  to  his  will  respecting 
thee  and  thy  need,  although  he  tell  thee  not  beforehand. 

33  Beware  that  thou  envy  not  another  man's  good  fortune ;  for 
thou  troublest  thyself  more  than  him. 

34  Be  not  too  indignant,  though  thou  receive  unjust  judgment ; 
few  men  rejoice  long  in  what  they  have  got  by  deceiving 
others. 

35  If  thou  have  a  quarrel  with  another,  and  ye  be  reconciled, 
avenge  not  the  old  wrong,  unless  it  be  renewed. 

36  Do  thou  neither  of  these  things,  praise  not  thyself,  nor  yet 
belie  thyself;  either  is  a  fool's  custom,  that  laboureth  after 
vain-glory. 

37  That  is  wisdom,  that  a  wise  man  should  pretend  folly ;  and 
that  is  the  greatest  folly,  that  a  fool  should  pretend  wisdom. 

ss  The  more  a  man  speaks,  the  less  men  believe  him. 

39  If  thou  have  misdone  in  drunkenness,  blame  not  the  drink  ; 
for  thou  thyself  hadst  it  in  thy  power. 

40  Have  no  desire  to  evil,  though  some  annoyance  come  on 
thee ;  often  the  world  brings  back  the  thing  thou  desirest. 

41  Be  never  so  sorrowful  as  not  to  hope  for  better  retribution  ; 
for  that  hope  will  let  thee  never  perish. 

42  Choose  thou  no  man  for  his  wealth,  nor  thine  own  .  .   . 


264  SALOMON  AND  SATURN. 

yr ;  monig  man  haefS  micel  feax  on  foran  heafde,  and  weorS 
fserlice  caluw. 

43  Bysiga  fte  be  sumum  men ;  forSon  blS  apices  mannes  lif 
sumes  mannes  lar. 

44  Ne  forsuwa  $u  n£  -Sset  unteala  gedon  sy,  fty  laes  men  wenori 
ftaet  hit  $e  llcige. 

45  Gif  $e  mon  for  rihtre  scylde  brocie,  gej?ola  hit  wel,  and  bed 
his  wel  gej>afa. 

46  Wrec  $e  gemetlice,  and  eac  swa"  gebaer,  fty  laes  fte  men 
leasunga  ted,  ftaet  "Sti  "Sine  cysta  cySe. 

47  Ne  hlyst  'Sti  na  ungesceadwises  monnes   worda ;   for^on 
monig  mon  haefS  ^Sone  un)?eaw,  3aet  he  ne  can  nyt  sprecan, 
ne  ne  can  geswigian. 

48  Ne  rece  $u  na  weamddes  wifes  worda,  forSain  hed  wile  oft 
mid  wope  geswigian. 

49  Ne  ondraed  ^u  "Se  deaft  to  swi^e  for  nanum  wite,  "Seah  he 
iSe  ful  god  ne  J?ynce ;  he  blS  aelces  yfeles  ende,  ^  ne  cyrS 
he  naefre  ma. 

so  Forsed  Sysse  worulde  wlenco,  gif  "Su  wille  beon  welig  on 
iSinum  mode;  for^5am  iSa  i$e  "Sses  welan  gitsiaiS,  hi  br3 
symle  wsedlan  and  earmingas  on  hyra  mode ;  ac  beo  ge- 
healderi  on  "Sinum  gecynde,  ftonne  hssfst  ^ti  genohf. 

51  Gif  $u  'Sin  agen  myrre,  ne  wit  "Su  hit  na*  Gode,  ac  warna 
^e  silfne. 

52  Bruc  ^inra  a?hta,  iSa  hwile  'Se  Sd  hal  sy ;  se  unl    ...    la 
gitsere  ah  ^ast  feoh,  and  nah  hine  silfne. 

53  GeJ?ola  ftines  hlafordes  irre  ^  ^ines  lareowes,  'Seah  'Se  he  ... 

54  Gif  $e  J?ynce  ^«et  "Sii  to  wraene  sy,  wit  *Sat  ftinre  cedlen  for 
^am  unnyttan  lustan. 

55  Dysig  mon  ondraSt  nytenu,  arid  ne  ondraet  ^one  mon  $e 
hine  teala  laere. 

56  Gif  ftu  streng^e  ha3bbe,  bruc  Sake  to  nytte. 

57  Leorna  hwaethwaege  craeftas  ;  iSeah  iSe  Sine  sael^a  forlaeton, 
ne  forhet  $u  Sinne  crseft. 


ANGLO-SAXON  APOTHEGMS.  265 

many  a  man  has  plenty  hair  on  his  forehead  and  becomes 
bald  of  a  sudden. 

43  Busy  thyself  with  some  man ;  for  every  man's  life  is  some 
man's  lore. 

44  Conceal  not  the  wrong  thou  kriowest  to  be  done,  lest  some 
men  think  it  pleased  thee. 

45  If  thou  art  blamed  for  a  just  cause,  bear  it  well,  and  be 
satisfied  therewith. 

46  Revenge  thyself  moderately,  and  so   also  bear,  lest  men 
accuse  thee  of  falsehood,  that  thou  mayst  show  thy  virtues. 

47  List  not  the  indiscreet  man's  words ;  for  many  a  man  hath 
the  bad  habit,  that  he  can  say  nothing  to  the  purpose,  nor 
yet  hold  his  peace. 

48  Heed  not  an  angry  woman's  words,  for  she  will  often  be 
silent  with  weeping. 

49  Dread  not  death  too  much  for  any  cause,  though  thou  like 
it  not  well ;  death  is  the  end  of  every  ill,  and  never  will 
return. 

so  Despise  this  world's  wealth,  if  thou  wilt  be  wealthy  in  thy 
mind ;  for  they  who  covet  this  wealth  are  ever  poor  and 
wretched  in  their  minds;  but  be  satisfied  in  thy  kind,  then 
hast  thou  enough. 

51  If  thou  mar  thine  own  fortune,  blame  not  God,  but  warn 
thyself. 

52  Enjoy  thy  fortune  while  thou  art  whole ;  the  .  .  .  avari- 
cious man  has  his  wealth,  but  has  not  himself. 

53  Bear  thy  lord's  anger  and  thy  teacher's,  though  .  .  . 

54  If  thou  think  that  thou  art  too  lascivious,  blame  thy  belly 
for  thy  mischievous  lusts. 

55  Many  a  one  dreads  the  beasts,  but  dreads  not  the  man  who 
teacheth  him  well. 

56  If  thou  have  strength,  put  it  to  a  good  use. 

57  Learn  any  sort  of  craft ;  though  thy  wealth  desert  thee, 
desert  not  thou  thy  craft. 


266  SALOMON  AND  SATURN. 


58  Ne  bed  $u  to  ofersprece,  ac  hlyst  aelces  nionnes  worda 
swrSe  georne  ;  forSam  word  ge-opena'S  selces  monnes  ge- 
j?anc  and  his  J?ea"was,  $ea*h  hi  hwilum  behelie. 

59  Gif  "Su  hwilcne  craeft  cunne,  bega  ftone  georne  ;   swa  swa 
sorge  and  ymbhogan  ge-yce$  monnes  mod,  swa*  ge-yci5  se 
craeft  his  are. 

60  Leorna  hwaethwego  aet  $a*m  wisan,  ftaet  i5u  maege  la?ran 
*Sone  unwisan  ;  seg"Ser  'Sara  is  swrSe  nyt  weorc  3  gerisenlic. 

61  Gif  ^u  wile  hal  bedn,  drinc  'Se  gedeftlice  ;  ailc  oferfyl  and 
selc  ydel  fet  unhaelo. 

62  Ne  laet  ^u  unlofod  "Saet  ftu  swutele  ongite  ^aet  licwyriSe  sy  ; 
"Saer  iSe  auht  tweoge,  lofa  iSaet  gemetlice,  "Sy  laes  ^e  mon 
leasunga  teo. 

63  Ne  truvva  $ii  smyltum  wedere,  ne  bilewitum  men  ;  oft  stille 
waeter  sta'So  breca"S. 

64  ....  $e  to  onhagie  ;  tredwlicre  hit  is  be  staiSe  td  [swim-] 
manne  ^onne  ut  on  sa§  to  seglanne. 

65  ....  um  sael^um  tdssele,  ahsa  'Sone  lare  ....  hit  "Sy  ei$ 
gej?olian. 

66  Ne  flit  "Su  na  wi^  rihtwisne  man  3  wiiS  unscyldigne,  forSon 
'Se  God  wyrc/S  rihte  domas. 

67  Era  mid  "Sinum  oxan,  and  offra  mid  "Sinum  recelse  ;  dysige 
bi^  iSa  men  ^e  wenaft  ^aet  hi  cweman  Gode  iSonne  hi  cwel- 
la^  hyra  oxan. 

68  ^Elce  daege  "Su  bist  unnyt,  gif  "Su  nelt  Gode  ]?ancian  'Sines 
lifes. 

69  Deah  ^e  monig  mon  herige,  ne  gelyf  "Su  him  to  wel  ;  ac  'Saes 
hlisan  )?enc  "Se  silf  hwaet  "Saes  softes  sy,  laes  ^e  scamion. 


70  Gif  $e  mon  onleoge,  faegena  iSaes  ;  gif  'Se  mon  s<5i5  onsecge, 
•^  "Seah  gemetlice. 

71  Meng  'Sa  blisse  wrS  "Sa  unrotnesse,  for^am  hyra  na$er  ne 
bi^  ndht  longe  butan  d^rum,  gif  his  ne  bi$  to  fela, 
miht  %e  ea^  on  "Saes  $e  'Se  on  becym^  ;  forSa"m  hyra 


ANGLO-SAXON  APOTHEGMS.  267 

58  Be  not  too  talkative,  but  hear  all  men's  words  sedulously ; 
for  words  open  every  man's  thoughts  and  manners,  though 
for  a  while  he  conceal  them. 

59  If  thou  know  any  craft,  pursue  it  zealously  ;  even  as  sorrow 
and  reflection  increase  man's  intellect,  so  craft  increaseth 
his  honour. 

GO  Learn  something  from  the  wise,  that  thou  mayst  .teach  the 
unwise ;  either  is  a  very  useful  and  befitting  work. 

61  If  thou  wilt  be  whole,  drink  in  moderation ;  all  excess  and 
idleness  bring  illness. 

62  Leave  not  that  unpraised  which  thou  well  knowest  to  be 
praiseworthy;  where  thou  hast  any  doubt,  praise  mode- 
rately, lest  men  accuse  thee  of  falsehood. 

63  Trust  not  thou  smooth  weather,  nor  a  plausible  man ;  oft 
doth  still  water  break  the  shore. 

64  ....  please  thee ;  safer  is  it  to  swim  by  the  shore  than 
to  sail  out  on  the  sea. 

65  ....  befal  in  prosperity  ....   ask  the  teacher  .... 
the  easier  bear. 

66  Contend  not  with  a  righteous  man  or  a  guiltless,  for  God 
worketh  just  judgments. 

67  Plough  with  thine  ox,  and  offer  with  thine  incense ;  foolish 
are  the  men  who  think  they  can  please  God  by  slaughtering 
their  oxen. 

es  Every  day  thou  art  useless,  if  thou  thank  not  God  for  thy 
life. 

69  Though  many  men  praise  thee,  believe  them  not  too  readily; 
but  think  thyself  of  this  reputation,  how  much  of  it  is  true, 
lest  they  bring  thee  to  shame. 

70  If  men  lie  against  thee,  be  glad  of  it ;  if  they  charge  thee 
with  truth,  and  yet  this  moderately. 

71  Mix  joy  with  sorrow,  for  neither  of  them  can  long  be  with- 
out the  other,  if  there  be  not  too  much  of  it,  and  thou 
mayst  the  easier  [bear]  what  cometh  upon  thee  ;  for  neither 


268  SALOMON  AND  SATURN. 

ne  maeg  bedn  aeltewe  butan  d^rum,  'Son  ma  "Se  se  waeta 
maeg  bedn  butan  drigum,  oftfte  wearm  butan  cealdum,  o'&Se 
ledht  butan  fystrum. 

72  Leorna   monige   bee,   and  gehyr   monig   spel,  wite  fteah 
hwylcum  i$u  gelyfan  scyle;  feala  writaft  men  untela. 

73  Ne  myr  "Su  eal  ftaet  hu  haebbe,  "Sylaes  $e  gej>earfe  td  o^res 
man  nes  sehtum. 

74  Ne  recst  $u  na  td  swrSe  hu  sed  weoruld  ....  fullice  "S^s 
woruld  forsiht,  ne  ondr[set  he  him  to]  swrSe. 

75  Donne  hit  aefre  gej>wa3i*ust  sy,  ondrset  "Se  'Sonne  ungejjwser- 
nisse  ;  ^  "Sonne  hifSe  fraecnost  J>ynce,  wen  "Se  ftonne  frofre, 
and  are,  and  gesaelfta. 

76  Be 6  a  getreowra  ^onne  ^e  mon  to  wene,  'Sylaes  men  wenan 
"Saet  ^d  nane  naebbe  buton  wiiS  hlisan. 

77  Se  $e  him  ealne  weg  ondraet,  se  bi$  swylce  he  sy  ealne  weg 
cwellende. 

78  Gif  'Sd  ^e  wyle  don  moniges  betran,  ^onne  dd  'Su  ^e  anes 
wyrsan. 

79  Gif  'Su  wille  ^set  'Se  monige  olsecan,  iSonne  olaece  i5u  anum 
swi^e  georne. 

so  Gif  ^u  nelle  anum  ol«ecan,  forlaet  "Sonne  eal  "Saet  $u  age, 
buton  wiste  and  wseda,  and  to  swylcum  weorcum  tdl  swylce 
ftu  cunne ;  olaece  ftonne  Gode  anum,  and  ne  wilna  na"nes 
monnes  olaecunga. 

si  Gif  $u  wylt  habban  set  monigum  men  ^sst  ^e  licaS  .... 


ANGLO-SAXON  APOTHEGMS.  269 

of  them  may  be  complete  without  the  other,  any  more  than 
wet  can  be  without  dry,  or  warm  without  cold,  or  light 
without  darkness. 

72  Learn  many  books,  and  hear  many  relations,  yet  be  careful 
what  thou  art  to  believe ;  many  things  men  write  ill. 

73  Mar  not  all  thou  hast,  lest  thou  have  need  of  other  men's 
good. 

74  Reck  not  too  much  how  the  world  ....  fully  despises 
the  world,  dreads  not  too  much. 

75  Whenever  thou  art  best  off,  dread  misfortune ;  and  when 
things   seem   at  the  worst,  then   hope  for  comfort,  and 
honour  and  prosperity. 

76  Be  ever  more  trusty  than  men  expect  from  thee,  lest  they 
believe  thou  hast  no  truth  but  for  show. 

77  He  that  is  ever  in  dread  is  like  a  man  that  is  always  dying. 

78  If  thou  wilt  make  thyself  better  than  many,  make  thyself 
worse  than  one. 

79  If  thou  desirest  that  many  should  flatter  thee,  do  thou 
sedulously  flatter  one. 

so  If  thou  wilt  not  flatter  one,  desert  all  thou  hast,  save  food 
and  raiment,  and  tools  to  such  work  as  thou  knowest ; 
flatter  then  God  only,  and  desire  no  man's  flattering. 

si  If  thou  wilt  have  from  many  men  what  thou  desirest  .  .  . 


SALOM. 


270  SALOMON  AND  SATURN. 


PROVERBS  OF  RENDING. 

A  COMPOSITION  similar  in  its  object  and  form  to  those  men- 
tioned above  is  known  as  the  Proverbs  of  Hending ;  but  it 
is  a  more  genuine  English  composition,  and  contains  some  of 
the  very  best  of  our  national  proverbs.  There  are  various 
copies  of  it  in  manuscript  :  the  following  is  taken  from 
the  Harl.  MS.  2253,  fol.  125,  which  is  of  the  fourteenth 
century ;  I  take  it,  as  the  nearest  at  hand. 

1. 

Mon  j?at  wol  of  wysdam  heren 
at  wyse  Hendynge  he  may  lernen, 

J?at  wes  Marcolues  sone, 
gode  )?onkes  and  monie  ]?ewes 
for  te  teche  fele  schrewesa 

for  J?at  wes  euer  is  wone. 
Ihu.  Crist,  al  folkes  red, 
}>at  for  vs  alle  J?olede  ded, 

vpon  ]?e  rode  tre, 
lene  vs  alle  to  ben  wys, 

•       ' 

ant  to  ende  in  his  seruys  : 

Amen  pour  charite. 
God  biginning  make)?  god  endyng,  quo)?  Hendyng. 

2. 

Wyt  ant  wysdom  lurne]?  ^erne, 
and  loke  ]?at  non  oj?er  werue 

to  be  wys  ant  hende ; 
ffor  betere  were  to  hue  wis, 
j?en  for  te  where  feh  and  grys, 

wher  so  mon  shal  ende. 
Wyt  ant  wysdom  is  god  warysoun,  quo)?  Hendyng. 


PROVERBS  OF  HENDING.  271 

3. 

Ne  may  no  mon  pat  is  in  londe, 
ffor  nopyng  pat  he  con  fonde, 

wonen  at  home  ant  spede 
so  fele  pewes  for  te  leorne, 
as  he  pat  hap  ysopt  ^eorne 

in  wel  fele  peode. 
Ase  fele  pede,  ase  fele  pewes,  quo)?  Hendyng. 

4. 

Ne  hue  pi  child  neuer  so  duere, 
ant  hit  wolle  vnpewes  lerne, 

bet  hit  oper  whyle ; 
mote  hit  al  habben  is  wille 
woltou,  nultou,  hit  wol  spille, 

ant  bicome  a  fule. 
Luef  child  lore  byhouep,  quop  Hendyng. 

5. 

Such  lores  ase  pou  lernest, 
after  pat  pou  sist  and  herest, 

mon  in  pyne  3oupe, 
shule  pe  on  elde  folewe 
bope  an  cue  ant  amorewe, 

and  bue  pe  fol  coupe. 
Whose  $ong  lernep,  olt  he  ne  lesep,  quop  Hendyng. 

6. 

3ef  pe  luste  a  sunne  don, 
ant  py  poht  bue  al  peron, 
$et  is  god  to  blynne ; 
for  when  pe  hete  is  ouercome, 
ant  pou  haue  py  wyt  ynome, 
hit  shal  pe  lyke  wynne. 

Let  lust  ouergon,  eft  hit  shal  pe  lyke,  quop  Hendyng. 

T  2 


272  SALOMON  AND  SATURN. 

7. 

3ef  J?ou  art  of  J?ohtes  lyt, 
ant  )?ou  falle  for  vnmyjjt 

in  a  wycked  synne, 
loke  J?at  )?ou  do  hit  so  selde 
in  )?at  sunne  )?at  )?ou  ne  elde, 

)?at  ]?ou  ne  de3e  ]?ermne. 
Betere  is  eyesor  j?en  al  blynd,  quo)?  Hendyng. 

& 

Me  may  lere  a  sely  fode 
J?at  is  euer  toward  gode, 

wij?  a  lutel  lore ; 
3ef  me  nul  him  former  teche, 
j?en  is  herte  wol  areche 
for  te  lerne  more. 
Sely  chyld  is  sone  ylered,  quo)?  Hendyng. 

9. 

3ef  )?ou  wolt  fleysh  lust  ouercome, 
)?ou  most  fist  and  fle  ylome 

wi)?  eye  ant  wij?  huerte ; 
of  fleysh  lust  come)?  shame, 
)?aj?  hit  Jmnche  )?e  body  game 

hit  do)?  )?e  soule  smerte. 
Wei  fy)?t  )?at  wel  fly)?,  quo]?  Hendyng. 

10. 

Wis  mon  halt  is  wordes  ynne, 
for  he  nul  no  gle  bygynne 

er  he  haue  tempred  is  pype  -} 
sot  is  sot,  and  j?at  is  sene, 
ffor  he  wol  speke  wordes  grene 

er  )?en  hue  buen  rype. 
Sottes  bolt  is  sone  shote,  quo)?  Hendyng. 


PROVERBS  OF  MENDING.  273 

11. 

Tel  pou  neuer  py  fomon 
Shome  ne  teone  pat  pe  is  on, 

pi  care  ne  py  wo ; 
for  he  woi  fonde  ^ef  he  may, 
hope  by  nyhtes  ant  by  day, 

of  on  to  make  two. 
Tel  pou  neuer  py  fo  pat  py  fot  akep,  quo]?  Hendyng. 

12. 

3ef  pou  hauest  bred  ant  ale 
ne  put  pou  nout  al  in  py  male, 

pou  del  hit  sum  aboute ; 
be  pou  fre  of  py  meeles, 
wher  so  me  eny  mete  deles 

gest  ]?ou  nout  wi]?oute. 
Betere  is  appel  y^eue  pen  y-ete,  quo)?  Hendyng. 

13. 

Alle  whyle  ich  wes  on  erj?e 
neuer  lykede  me  my  werpe 
ffor  none  wynes  fylle, 
bote  myn  and  myn  owen  won, 
wyn  ant  water,  stok  and  ston, 

al  goj?  to  my  wille. 
Este  buej?  oune  brondes,  quop  Hendyng. 

14. 

3ef  J>e  lackej?  mete  oj?er  clopt, 
ne  make  ]?e  nout  for  py  to  wropt, 

]?a)?  )?ou  byde  borewe  ; 
for  he  pat  hauep  is  god  plop 
ant  of  worldes  wele  ynoh, 

ne  wot  he  of  no  sorewe. 
Gredy  is  pe  godles,  quop  Hendyng. 


274  SALOMON  AND  SATURN. 

15. 

3ef  )?ou  art  riche,  ant  wel  ytold, 
ne  be  J?ou  no)?t  )?arefore  to  bold, 

ne  wax  ]?ou  nout  to  wilde ; 
ah  bere  )?e  feyre  in  al  J?yng, 
ant  }?ou  miht  habbe  blessyng, 

ant  be  meke  ant  mylde. 
When  j?e  coppe  isfollest.  J?enne  ber  hire  feyrest,  quo)?  Hendyng. 

16. 

3ef  j?ou  art  an  old  mon, 

tac  J?ou  }>e  no  ^ong  wommon 

for  te  be  J?i  spouse ; 
for  loue  )?ou  hire  ner  so  muche 
hue  wol  telle  to  J?e  lute 

in  J?in  oune  house. 
Moni  mon  synge]? 
when  he  horn  bring  ej» 
is  3onge  wyf ; 
wyste  wat  he  brohte, 
wepen  he  mohte, 
er  his  lyf  syj? quo)?  Hendyng. 

17. 

pah  ]?ou  muche  )?enche 
ne  spek  )?ou  nout  al ; 
Bynde  )?ine  tonge 
wi]?  bonene  wal ; 
Let  hit  don  synke 
j?er  hit  vp  swal ; 
Denne  my)?t  |?ou  fynde 
frend  oueral. 
Tonge  brekej?  bon,  and  nad  hire  selue  non,  quo)?  Hendyng. 


PROVERBS  OF  HENDING.  2/5 

18. 

Hit  is  mony  gedelyng 

When  me  him  ^euej?  a  lutel  j?yng, 

waxen  wol  vnsa)?t ; 
hy  telle  he  def>  wel  by  me 
j?at  me  ^eue)?  a  lutel  fe, 

ant  owe]?  me  riht  naht. 
pat  me  lutel  3eue]?,  he  my  lyfis  on,  quo)?  Hendyng. 

19. 

Mon  ]?at  is  luef  don  ylle, 

when  j?e  world  go]?  after  is  wille, 

sore  may  him  drede ; 
ffor  gef  hit  tyde  so  )?at  he  falle, 
men  shal  of  is  owen  galle 

shenchen  him  at  nede. 
pe  bet  j?e  be,  j>e  bet  j?e  by-se,  quo)?  Hendyng. 

20. 

pah  ]?e  wolde  wel  bycome 
for  te  make  houses  roume, 
J?ou  most  nede  abyde, 
ant  in  a  lutel  hous  wone, 
force  J?ou  fele  )>at  j?ou  mowe, 

wifouten  euel  pryde. 
Vnder  boske  shal  men  weder  abide,  quo)?  Hendyng. 

21. 

Holde  ich  no  mon  for  vnsele 
o)?er  whyle  J>ah  he  fele 

sum  [>yng  )?at  him  smerte ; 
for  when  mon  is  in  treye  and  tene 
]?enne  here)?  God  ys  bene 

)?at  he  byd  myd  herte. 
When  j?e  bale  is  hest,  )?enne  is  j?e  bote  nest,  quo)?  Hendyng. 


276  SALOMON  AND  SATURN. 

22. 

Draf  fyn  bond  sone  a3eyn 
$ef  men  f  e  dof  a  wycke  f  ayn, 

fer  fyn  ahte  ys  lend  5 
so  fat  child  wif  drawef  is  bond 
from  f  e  fur  ant  f  e  brond, 

fat  ha]?  by  fore  bue  brend. 
Brend  child  fur  dredef,  quof  Hendyng. 

23. 

Such  mon  haue  ich  lend  my  claf 
fat  haf  maked  me  fol  wrof 

er  hit  come  a3eyn  : 
ah  he  fat  me  ene  serue]?  so, 
ant  he  eft  bidde  mo 

he  shal  me  fynde  vnfeyn. 
Selde  comef  lone  lahynde  horn,  quo)?  Hendyng. 

24. 

3ef  )?ou  trost  to  borewyng^ 
J?e  shal  fayle  mony  fyng 

lof  when  J?e  ware ; 
$ef  )?ou  haue  fin  oune  won, 
f enne  is  fy  treye  ouergon 

al  wyfoute  care. 
Owen  ys  owen,  and  ofer  mennes  eduef,  quof  Hendyng. 

25. 

pis  worldes  loue  ys  a  wrecche, 
whose  hit  here  me  ne  recche 

fah  y  speke  heye, 
for  y  se  fat  on  brof er 
Intel  recche  of  fat  of  er, 

be  he  out  of  ys  e^e. 
Fer  from  e$e,  fer  from  herte,  quof  Hendyng. 


PROVERBS  OF  HENDING.  277 

26. 

pah  vch  mon  byswyke  me, 
J?at  of  my  god  make]?  him  fre 

for  te  gete  word, 
ant  himself  is  J?e  meste  qued 
)?at  may  breke  eny  bred 

at  ys  oune  boord. 
Of  vnboht  hude  men  keruej?  brod  ]?ong,  quo)?  Hendyng. 

27. 

Mom  mon  sei]?,  were  he  ryche 
ne  shulde  non  be  me  ylyche 

to  be  god  ant  fre, 
for  when  he  ha)?  oht  bygeten 
al  j?e  fredome  is  for^eten, 

ant  leyd  vnder  kne. 
He  is  fre  of  hors  )?at  ner  nade  non,  quo)?  Hendyng. 

28. 

Moni  mon  mid  a  lutel  ahte 
^eue}?  is  dohter  an  vnmahte 

ant  lutel  is  j?e  bettre ; 
ant  myhte  wi)?  oute  fere 
wis  mon  3e(f)  he  were 

wel  hire  haue  bysette. 
Ly)?t  chep  lu)?ere  3eldes,  quo)?  Hendyng. 

29. 

Strong  ys  ahte  for  te  gete, 

and  wicke  when  me  hit  shal  lete, 

wys  mon,  tak  )?ou  ^eme ; 
al  to  dere  is  bo]?t  )?at  ware 
)?at  ne  may  wy)?oute  care 

monnes  herte  queme. 
Dere  is  bo)?t  ]?e  hony  )?at  is  licked  of  )?e  )?orne,  quof>  Hendyng. 


278  SALOMON  AND  SATURN. 

30. 

Mon  J?at  munte)?  oner  flod, 
whiles  )?at  |?e  wynd  ys  wod 

abyde  fayre  ant  stille ; 
abyd  stille  $ef  J?at  )?ou  may 
and  J?ou  shalt  haue  ano)?er  day 

weder  after  wille. 
Wei  abit  )?at  wel  may  ]?olye,  [quo)?  Hendyng.] 

31. 

pat  y  telle  an  euel  lype 
mon  )?at  do)?  him  in  to  shype 

whil  )?e  weder  is  wod ; 
for  be  he  come  to  j?e  depe 
he  mai  wrynge  hond,  ant  wepe, 

and  be  of  drery  mod. 
Ofte  rap  rewe)?,  quo]?  Hendyng. 

32. 

Mihte  J?e  lu]?er  mon 

don  al  ]?e  wonder  J?at  he  con, 

al  J?e  world  forferde, 
he  fare)?  so  do)?  J?e  lu)?er  grom 
J?at  men  euer  bete]?  on 

wij?  one  smerte  3erde. 
Of  alle  mester  men  mest  me  honge]?  ]?eues,  quo)?  Hendyng. 

33. 

Wicke  mon,  ant  wicke  wyf, 
when  hue  ledej?  wicke  lyf 

and  buen  in  wicked  synne, 
hue  ne  shule  hit  so  wende, 
)?at  hit  ne  shal  atte  ende 

show  himself  wy)?  ynne. 
Euer  out  come)?  euel  sponne  web,  quo)?  Hendyng. 


PROVERBS  OF  HENDING.  279 

34. 

Bete  re  were  a  riche  mon 
for  te  spouse  a  god  womon, 

)?a)?  hue  be  sumdel  pore, 
)?en  to  brynge  into  his  hous 
a  proud  quene  ant  daungerous, 

]?at  is  sumdel  hore. 
Moni  mon  for  londe  wyue)?  to  shonde,  quo)?  Hendyng, 

35. 

Ne  leue  no  mon  child  ne  wyf, 
when  he  shal  wende  of  )?is  lyf, 

ant  drawe  to  J?e  de]?e ; 
for  mo  we  he  )?e  bones  bydelue, 
and  )?e  ahte  welde  hemselue, 

of  J?i  soule  huem  ys  ej?e. 
Ffrendles  ys  J?e  dede,  quo)?  Hendyng. 

36. 

The  glotoun  ]?er  he  fynt  god  ale 
he  put  so  muche  in  ys  male, 

ne  letej?  he  for  non  eye ; 
so  longe  he  do)?  vch  mon  ry)?t, 
)?at  he  wende)?  horn  by  ny)?t, 

ant  lyj?  ded  by  J?e  weye. 
Drynk  eft  lasse,  and  go  by  lyhte  horn,  quo)?  Hendyng. 

37. 

Riche  ant  pore,  3onge  ant  olde, 
whil  ^e  habbej?  wyt  at  wolde, 

sechej?  ore  soule  bote ; 
fFor  when  36  wenej?  alrebest 
fFor  te  haue  ro  and  rest, 

J?e  ax  ys  at  ]?e  rote. 
Hope  of  long  lyf  gyle]?  mony  god  wyf,  quo)?  Hendyng. 


280  SALOMON  AND  SATURN. 

Hendyng  sei]?  so)?  of  mony  ]?yng  : 
Ihu.  Crist,  heuenne  kyng, 

vs  to  blisse  brynge  : 
ffor  his  sweet  moder  loue, 
J>at  sit  in  heuene  vs  aboue, 

3eue  vs  god  endynge.     Amen. 

What  Alfred  was  in  a  composition  already  printed,  Hend- 
ing  is  in  this.  He  and  Marcolf,  his  father,  are  traditional 
alike*;  his  name  denotes  artificiosus,  callidus,  habilis,  and 
is  a  good  description  of  his  character.  He  appears  to  have 
enjoyed  an  extended  reputation.  Andrew  of  Wyntoun  quotes 
him  for  a  proverb  which  nearly  resembles  the  first  in  our 
collection  :  — 

Al  }>e  law  gud,  and  sua  gud  fyne, 
makis  al  J>o  sowm  gud,  said  Endyne : 

that  is,  God  biginning  maketh  god  endyng,  quo]?  Hendyng. 
It  is  probable  that  various  collections  of  proverbs,  at  various 
times,  passed  under  this  name  as  well  as  Alfred's,  whose 
traditional  successor  he  was  in  the  popular  creed.  Indeed 
some  of  Hending's  proverbs,  which  are  no  longer  found  in 
Alfred's,  are  yet  referred  to  that  prince  in  the  Owl  and 
Nightingale;  such  are  the  19th  and  21st,  which  are  severally 
quoted  in  passages  already  printed.  In  the  twelfth  century 
then,  "  England's  darling '  was  still  the  popular  represen- 
tative of  the  popular  wisdom ;  in  the  fourteenth,  when  Alfred 
was  forgotten,  a  new  personage  was  to  be  introduced :  but 
tradition  is  a  strange  and  uncertain  thing,  and  has  instincts 
which  rarely  err  :  in  all  probability  Hending,  Marcolf 's  son 
— that  is,  Marcolf  himself — only  resumed  rights  of  which  the 
king's  reputation  had  dispossessed  him. 

The  proverbs  themselves  are  all  thoroughly  Teutonic,  some 

*  I  have  unaccountably  omitted  this  passage  in  the  chapter  which  treats 
of  the  traces  of  the  story  in  England. 


PROVERBS  OF  HENDING.  281 

of  them  thoroughly  English ;  some  are  in  alliterative  verse, 
others  in  rhyme :  I  subjoin  parallels  to  one  or  two  of  them 
only,  thinking  little  more  illustration  of  this  sort  necessary. 

3.  Ase  fele  fede,  ase  fele  J?ewes. 

For  thus  men  sain,  Eche  countre  hath  its  lawes. 
Troil.  and  Cress.  2,  42. 

Landlich  sittlich. 

Germ.  Prov. 

5.  Whose  png  lernef,  olt  he  ne  lesef. 

Quo  semel  est  imbuta  recens  servabit  odorem 
Testa  diu. 

Huad  man  ung  nemmer,  det  man  gammel  icke  forglemmrr. 
Not.  Uber.  in  Saxon.  Gramm.  p.  68. 

Quod  puer  adsuescit,  leviter  dhnittere  nescit. 
Gartner,  Dicteria,  p.  24  b. 

7.  Betere  es  eye-sor  fen  al  blynd. 

Luscus  prsefertur  caeco,  sic  undique  fertur. 

Es  ist  viel  besser  scheel  dann  blindt. 
Gartner,  Diet.  Prov.  p.  93. 

En  tierra  de  ciegos  el  tuerto  es  rey. 
Span.  Prov. 

9.  Wei  fyj>t  fat  wel  fly]?. 

Wei  fi^t  J?at  wel  fli^t,  seij?  fe  wise. 
Owl  and  Nightingale. 

13.  Este  buej>  oune  brondes. 

Scintillse  proprie  sunt  michi  delicie. 
MS.  Trin.  Coll.  f.  365. 

15.  When  fe  coppe  is  follest,  J>enne  her  hire  feyrest. 

Man  sol  vollen  becher  tragen 
ebene,  hoerich  dicke  sagen. 
Freydank,  p.  114. 

Vas  plenum  recto  qui  tenet  orbe  ferat. 
Reinard.  Vulp.  4. 300. 


282  SALOMON  AND  SATURN. 

Ich  hain  ducke  horen  sagen 
vollen  kopp  sal  men  euen  dragen, 
so  we  in  doch  vol  schenckt  zo  maissen, 
hie  sal  sich  debas  dragen  raissen. 
Coin.  Reim-chron.  3740. 

18.  Me  vult  vitalem  qui  dat  mihi  rem  modicalem. 

MS.  Harl.  3362.  fol.  39. 

22.  Brannyn  cat  dredith  feir. 

Beryn.  Prol.  Urry.  p.  595. 

25.  Quod  raro  cernit  oculi  lux,  cor  cito  spernit. 

MS.  Trin.  Col.  f.  365. 

Qui  procul  est  oculis,  procul  est  a  lumine  cordis. 
Gartner,  Diet.  8.  b. 

Out  of  sight,  out  of  mind. 
Eng.  Proverb. 

26.  De  cute  non  propria  maxima  corrigia. 

MS.  Trin.  Coll.  f.  365. 

Dotire  quir  large  curreie. 

MS.  C.  C.  C.  p.  253.— Vid.  also  Heywood,  Dial.  pt.  2. 
ch.  5  ;  Collins's  Span.  Prov.p.  98  ;  Gartn.  Diet.  p.  10.  b*. 


SAINT  SERF  AND  THE  DEVIL. 

IN  Andrew  of  Wyntoun's  "  Cronykil  of  Scotland/'  (written 
probably  about  the  end  of  the  fourteenth  century)  there  is  a 
dialogue  of  some  interest  between  the  celebrated  Saint  Serf 
and  the  Devil,  which,  after  continuing  for  some  time  upon 
cabalistic  and  biblical  points,  ends  in  the  eminent  triumph 


*  The    10th,    llth,    17th,    19th  and  21st   stanzas  have   been   already 
illustrated. 


SAINT  SERF  AND  THE  DEVIL.  283 

of  the  Saint  and  confusion  of  his  adversary.     I  quote  it  from 
Macpherson's  edition  (Lond.  1795),  ch.  12,  vol.  i.  p.  131. 

Quhil  Saynt  Serfe  intil  a  stede  1. 1233 

Lay  eftyre  maytynis  in  hys  bede, 

)?e  Devil  come,  in  ful  intent 

For  til  fand  hym  wytht  argument, 

And  sayd,  Saynt  Serfe,  be  ]?i  werk 

I  ken  ]?ow  art  a  conn  and  clerk  : 

Saynt  Serf  sayd,  Gyve  I  swa  be, 

Foule  wreche,  quhat  is  ]?at  for  J?e  ? 

pe  devvyl  sayd,  j?is  questyowne 

1  ask  in  oure  collatyowne ; 

Sa,  quhare  wes  God,  wat  ]?ow  oucht, 

befor  ]?at  hewyn  and  erd  wes  wroucht  ? 

Saynct  Serf  said,  In  himself  stedles, 

his  Godhed  hampryd  nevyr  wes. 

pe  devel  fan  askyd,  Quhat  caus  he  hade 

to  inak  )?e  creaturis  )?at  he  made. 

To  ]?at  Saynt  Serf  answeryd  J?are, 

of  creature  mad  he  wes  makare ; 

a  makare  mycht  he  nevyr  be, 

b(u)t  gyve  creaturis  mad  had  he. 

pe  dewyl  askyd  hym,  Quhy  God  of  noucht 

his  werkis  all  full  gud  had  wroucht. 

Saynt  Serf  answeryd,  )?at  Goddis  will 

wes  nevyr  to  mak  hys  werkis  ill : 

and  als  inwyus  he  had  bene  sene 

gyf  noucht  hot  he  full  gud  had  bene. 

Saynt  Serfe  j?e  dewil  askyd  }?an, 

quhare  mad  God  Adam  J?e  fyrst  man. 

In  Ebron  Adam  fowrynd  was, 

Saynt  Serf  sayd.     And  til  hym  J?an  Sathanas 

sayd,  Quhare  wes  he,  eft  J?at  for  his  wyce 

he  wes  put  owt  of  paradice. 


284  SALOMON  AND  SATURN. 

Saynt  Serf  sayd,  Quhare  he  wes  mad. 

pe  devil  askyd,  how  long  he  bade 

in  paradyce  eftyr  hys  syne. 

Sevyn  howris,  Serf  sayd,  he  bad  fare  in. 

Quhare  wes  Eve  mad,  sayd  Sathanas  : 

in  paradyse  mad,  Serf  sayd,  scho  was. 

At  Saynt  Serfe  ]?e  devil  askyd  fan, 

quhy  God  let  Adam  f  e  fyrst  man 

and  Eve  syne  in  paradyce. 

Saynt  Serfe  sayd,  fat  mony  wys 

God  wyst  wele,  and  wndyrstude 

fat  fare  of  suld  cum  mykil  gud  : 

for  Cryst  tuk  fleysch  mankynde  to  wyne 

fat  wes  to  payne  put  for  fat  syne. 

f  e  devil  askyd  quhy  mycht  noucht  be 

all  mankynd  delyveryd  fre 

be  fame  self,  set  God  had  noucht 

fame  wyth  hys  pretyows  passyowne  boucht. 

Saynt  Serfe  sayd,  f  ai  fell  noucht  in 

be  fame  self  into  faire  syne, 

bot  be  fals  suggestyowne 

of  f  e  devil,  fare  fa  fellowne  : 

for  f  i  he  chesyd  to  be  borne 

to  sauf  mankynd  fat  wes  forlorne. 

pe  devil  askyd  at  hym  J?an 

quhy  wald  noucht  God  mak  a  new  man, 

mankynd  to  delyver  fre  : 

Saynt  Serf  sayd,  J?at  suld  nocht  be : 

it  suffycyt  well  J?at  mankynd 

anys  suld  cum  of  Adamys  strynd. 

j?e  devile  askyd,  quhy  fat  yhe 

men  ar  qwyte  delyveryd  fre, 

throwch  Crystis  passyowne  pretyows  boucht, 

and  we  devilys  svva  ar  noucht. 


DEMAUNDES  JOYOUS.  285 

Saynt  Serfe  sayd,  for  J>at  yhe 

fell  throwch  youre  awyne  inyqwyte, 

and  throwch  oure  self  we  nevyr  fell, 

bot  throwch  youre  fellowne  fals  consel ; 

and  for  yhe  devilys  war  noucht  wroucht 

of  brukyl  kynd,  yhe  wald  nocht 

wyth  rewth  of  hart  forthynk  youre  syn, 

J?at  throwch  yhoure  self  yhe  war  fallyn  in ; 

J?arefor  Crystis  passyowne 

suld  nocht  be  yhoure  redemptyowne. 

pan  sawe  J?e  dewyl  ]>at  he  cowde  noucht 

wyth  all  J?e  wylis  fat  he  sowcht, 

oure  cum  Saynct  Serf,  he  sayd  fan, 

he  kend  hym  for  a  wys  man ; 

for  y\  he  fare  gave  hym  gwyte, 

for  he  wan  at  hym  na  profyte. 

Saynct  Serf  sayd,  f  ow  wrech,  ga 

fra  f  is  stede,  and  noy  na  ma 

into  f  is  stede,  I  byd  fe. 

Suddanly  fayne  passyd  he, 

fra  fat  stede  he  held  hym  away, 

and  nevyr  was  sene  fare  til  f  is  day.  1. 1325. 


DEMAUNDES  JOYOUS. 

THE  next  composition  is  reprinted  here,  in  spite  of  its  coarse- 
ness, not  only  for  the  sake  of  some  curious  notions  of  our 
fathers  which  are  found  therein,  but  also  for  the  real  humour 
which  distinguishes  many  of  the  questions  and  answers.  It 
is  a  little  tract  which  was  printed  in  1511,  by  W.  de  Worde, 
with  the  title,  "  Demaundes  Joyous/3  and  is  of  extreme 
rarity,  the  only  copy  I  ever  heard  of  being  the  one  from  which 
the  following  pages  are  taken,  and  which  is  preserved  in  the 

SALOM.  U 


286  SALOMON  AND  SATURN. 

Cambridge  University  Library,  A.  b.  4.58.  It  is  a  translation 
from  a  French  book,  and  a  very  discreet  abridgement  of  it. 
The  original  bears  the  title,  "Demaundes  Joyeuses  en  maniere 
de  quodlibetz/'  and  a  copy  of  it,  in  black  letter,  but  without 
date,  is  found  in  the  British  Museum  ;  this  was  printed  before 
1500.  Apparently  another  edition  of  it  existed  in  the  Due 
de  la  Vaillere's  library,  in  the  catalogue  of  which  (Belles 
Lettres,  No.  10,921.  vol.  iii.  p.  324)  it  is  thus  noticed  :  "  Les 
demandes  d5 Amours,  avecque  les  responses — S'ensuyvent 
pltisieurs  Demandes  Joyeuses  en  forme  de  quolibet.  (vers. 
1490.)  4°.  Got."  It  is  not  without  reason  that  the  "  en  forme 
de  Quodlibets ' '  was  added ;  for  this  version  really  contains 
some  of  the  famous  questions  which  were  once  held  of  high 
theological  importance ;  and  by  the  ridicule  with  which  it 
surrounds  them,  even  this  collection  of  coarse  and  profligate 
jests  may  have  had  its  effect  in  accelerating  the  march  of  the 
reformation.  In  the  English  version  reprinted  here  the  41st 
question  is  of  this  character*  : 

Dem. — Which  was  first,  the  hen  or  the  egg  ? 
Ans. — The  hen  when  God  made  her. 

But  this  is  not  the  only  interest  which  belongs  to  this 
strange  collection.  Some  of  the  questions  and  answers  are 
found  in  the  Salomon  and  Saturn,  or  Adrian  and  Ritheus, 
and  consequently  form  part  of  that  stock  of  traditional  say- 
ings which  prevailed  with  living  power  among  us  from  the 
tenth  till  the  sixteenth  century,  and  may  perhaps  even  yet 
survive  unobserved  in  some  parts  of  Europe. 

With  these  coincidences,  which  I  cannot  but  look  upon  as 
of  great  importance,  before  my  eyes,  I  did  not  think  myself 
justified  in  withholding  this  dialogue  merely  on  account  of 
its  coarseness,  for  immorality  there  is  none ;  especially  when 
this  book  is  not  one  that  can  ever  be  generally  circulated,  or 
that  is  likely  to  fall  under  the  eyes  of  those,  to  bring  any 

*  I  have  numbered  the  questions  for  the  sake  of  reference. 


DEMAUNDES  JOYOUS.  287 

impurity  before  whom,  I  hold  to  be  the  gravest  and  least 
pardonable  of  sins. 

THE  DEMAUNDES  JOYOUS. 

1  DEMAUNDE.  who  bare  ye  best  burden  that  euer  was  borne. 
— R.  That  bare  ye  asse  wha  our  lady  fled  with  our  lorde 
into  egypte. 

2  Demaunde.  where  became  ye  asse  that  our  lady  rode  vpon. 
— R.  Adams  moder  dede  etc  her. 

3  Demaunde.  who  was  Adams  moder. — R.  The  erthe. 

4  Demaunde.  what  space  is  from  ye  hyest  space  of  the  se  to 
the  depest. — R.  But  a  stones  cast. 

5  Demaude.  Wha  antecryst  is  come  in  to  this  worlde  what 
thynge  shall  be  hardest  to  hym  to  knowe. — R.  A  hande 
barowe^  for  of  that  he  shall  not  knowe  whiche  ende  shall 
goo  before. 

6  Demaunde.  How  many  calues  tayles  behoueth  to  reche 
frome  the  erthe  to  the  skye. — R.  No  more  but  one  and  it 
be  longe  ynough. 

7  Demaunde.  How  many  holy  dayes  be  there  in  the  yere  y* 
neuer  fall  on  the  sondayes. — R.  There  be  eyght,  that  is  to 
wete  ye  thre  holy  dayes  after  Eester,  iii  after  Whytsondaye, 
the  holy  ascencyon  daye,  and  corpus  crysty  daye. 

s  Demaude.  whiche  ben  ye  trulyest  tolde  thynges  in  the 
worlde. — R.  Those  be  ye  steyres  of  chambres  and  houses. 

9  Demaunde.  Whiche  parte  of  a  sergeaute  loue  ye  best  to- 
warde  you. — His  heles. 

10  Demaude.  Whiche  is  the  best  wood  and  leest  brente. — R. 
Vynes. 

11  Demaunde.  Whiche  is  the  moost  profytable  beest  and  that 
men  eteth  leest  of. — R.  This  is  bees. 

12  Demaunde.  Whiche  is  the  brodest  water  and  leest  Jeoper- 
dye  to  pass  ouer. — R.  The  dewe. 

13  Demaunde.  What  thynges  is  it  that  the  more  that  one 
drynketh  ye  lesse  he   shall  pysse. — R.    It  is  fartes  and 

u  2 


288  SALOMON  AND  SATURN. 

fyestes,  for  who  that  drynketh  a  hondreth  thousande  they 
shall  neuer  pysse  a  droppe. 

14  Demaunde.  What  thynge  is  it  that  neuer  was  nor  neuer 
shall  be. — It.  Neuer  mouse  made  her  nest  in  a  cattes  ere. 

15  Demaunde.  Why  dryue  men  dogges  out  of  the  chyrche. — 
JR.  Bycause  they  come  not  vp  and  offre. 

16  Demaunde.  Why  come  dogges  so  often  to  the  chyrche. — 
It.  Bycause  whan  they  se  the  aulters  couered  they  wene 
theyr  maysters  goo  thyder  to  dyner. 

17  Demaunde.  Why  dooth  a  dogge  tourne  hym  thryes  aboute 
or  y*  he  lyeth  hym  downe. — It.  Bycause  he  knoweth  not 
his  beddes  hede  frome  the  fete. 

is  Demaunde.  Why  doo  men  make  an  ouen  in  the  towne. — 
R.  for  bycause  they  can  not  make  the  towne  in  the  ouen. 

19  Demaunde.  What  beest  is  it  that  hath  her  tayle  bytwene 
her  eyen. — R.  it  is  a  catte  when  she  lycketh  her  arse. 

20  Demaunde.  Whiche  is  the  moost  cleynlyest  lefe  amonge 
all  other  leues. — JR.  it  is  holly  leues,  for  noo  body  wyll  not 
wype  his  arse  with  them. 

21  Demaunde.  Who  was  he  that  lete  the  fyrst  farte  at  rome. 
— R.  That  was  the  arse. 

22  Demaunde.  How  may  a  man  knowe  or  perceyue  a  cowe  in 
a  flocke  of  shepe. — R.  By  syghte. 

23  Demaunde.  What  thynge  is  it  that  hathe  homes  at  the 
arse. — R.  It  is  a  sacke. 

24  Demaunde.  What  almes  is  worst  bestowed  that  men  gyue. 
—  R.  That  is  to  a  blynde  man,  for  as  he  hathe  ony  thynge 
gyuen  hym,  he  wolde  with  good  wyll  se  hym  hanged  by 
the  necke  that  gaue  it  hym. 

25  Demaunde.  Wherfore  set  they  vpon  chyrche  steples  more 
a  cocke  than  a  henne. — R.  yf  men  sholde  sette  there  a 
henne  she  wolde  laye  egges,  and  they  wolde  fall  vpon 
mennes  hedes. 

26  Demaunde.  what  thynge  is  it  that  hathe  none  ende. — R. 
A  bowle. 


DEMAUNDES  JOYOUS.  289 

27  Demaunde.  What  wode  is  it  that  neuer  flyes  reste  vpon. — 
R.  The  claper  of  a  lazers  dysshe. 

28  Demaunde.  how  wolde  ye  saye  two  paternosters  for  your 
frendes  soule,  and  god  neuer  made  but  one  paternoster. — 
R.  Saye  one  two  tymes. 

29  Demaunde.  whiche  ben  the  moost  profytable  sayntes  in 
the  chyrche. — R.  They  that  stonde  in  ye  glasse  wyndowes, 
for  they  kepe  out  the  wynde  for  wastynge  of  the  lyght. 

30  Demaunde.  what  people  be  they  y*  neuer  go  a  processyon. 
— R.  They  be  those  that  rynge  ye  belles   ein  ye  meane 
season. 

31  Demaude.  what  is  it  that  freseth  neuer. — R.  That  is  hote 
water. 

32  Demaude.  What  thyge  is  that,  y*  is  moost  lykest  vnto  a 
hors. — R.  That  is  a  mare. 

33  Demaunde.  wherfore  be  there  not  as  many  women  con- 
teyned  in  ye  daunce  of  poules  as  there  be  men. — R.  By- 
cause  a  women  is  so  ferefull  of  herte  that  she  had  leuer 
daunce  amonge  quycke  folke  than  deed. 

34  Demaunde.  whiche  is  the  clenlyest  occupacyon  that  is. — 
That  is  a  dauber,  for  he  may  neyther  shyte  nor  ete  tyll  he 
hath  wasshed  his  handes. 

35  Demaunde.  what  daye  in  the  yere  ben  the  flyes  moost 
aferde. — R.  That  is  on  palme  sonday,  wha  they  se  euery 
body  haue  an  handeful  of  palme  in  theyr  hande,  they  wene 
it  is  to  kyll  theym  w*. 

36  Demaunde.  what  tyme  of  the  yere  may  maydens  moost 
with  theyr  honeste  fyest  in  the  chyrche. — R.  In  lent  season, 
for  than  euery  sayntes  nose  and  face  is  couered  so  that  they 
smell  nothynge. 

37  Demaunde.  what  thynge  is  it  the  lesse  it  is  the  more  it  is 
dredde. — R.  A  brydge. 

ss  Demaunde.  wherfore  is  it  that  yonge  chyldren  wepe  as 
soone  as  euer  they  ben  borne. — R.  Bycause  theyr  moder  is 
noo  more  may  den. 


290  SALOMON  AND  SATURN. 

39  Demaunde.  wherfore  is  it  that  an  asse  hathe  so  grete  eres. 
— R.  Bycause  her  moder  put  no  begyn  on  her  heed  in  her 
y  ought. 

40  Demaude.  what  is  it  that  is  a  wryte  and  is  no  man,  and  he 
dothe  that  no  man  can,  and  yet  it  serueth  bothe  god  and 
man. — R.  That  is  a  be. 

41  Demaude.  whiche  was  fyrst  ye  henne  or  ye  egge. — R.  The 
henne  wha  god  made  her. 

42  Demaunde.  why  dothe  an  oxe  or  a  cowe  lye. — JR.  Bycause 
she  can  not  sytte. 

43  Demaude.  what  people  be  they  that  loue  not  in  no  wyse 
to  be  prayed  for. — R.  They  be  beggers  and  poore  people 
wha  men  say  god  helpe  them  whan  they  aske  almes. 

44  Demaude.  How  many  strawes  go  to  a  gose  nest. — R.  None 
for  lacke  of  fete. 

45  Demaunde.  what  tynie  in  the  yere  bereth  a  gose  moost 
feders. — R.  Whan  the  gander  is  vpon  her  backe. 

46  Demaunde.  What  was  he  that  slewe  the  fourth  parte  of 
the  worlde. — R.  Cayne  whan  that  he  slewe  his  broder  abell 
in  the  whiche  tyme  was  but  foure  persones  in  the  worlde. 

47  Demaunde.  what  was  he  that  was  begoten  or  his  fader, 
and  borne  or  his  moder,  and  had  the  maydenhede  of  his 
beldame. — R.  That  was  Abell. 

48  Demaunde.  what  thre  thynges  be  they  that  the  worlde  is 
moost  mayntened  by. — R.  That  is  to  wete  by  wordes,  erbes 
and  stones.     Why  with  wordes  man  worshyppeth  god,  and 
as  of  erbes  that  is  all  maner  of  corne  that  man  is  fedde 
with,  and  as  stones  one  is  that  gryndeth  the  corne  and  the 
other  encreaseth  the  worlde. 

49  De.  what  is  ye  aege  of  a  felde  mous. — R.  a  yere.     And  a 
hedge  may  stand  thre  mous  lyues,  and  the  lyfe  of  a  dogge 
is  the  terme  of  thre  hedges  standynge,  and  the  lyfe  of  a 
hors  is  thre  dogges  lyues,  and  the  lyfe  of  a  man  is  thre  hors 
lyues,  and  the  lyfe  of  a  gose  is  thre  mennes  lyues  and  ye 
lyfe  of  a  swanne  thre  gose  lyues,  and  the  lyfe  of  a  swalowe 


DEMAUNDES  JOYOUS.  291 

is  thre  swanne  lyues  and  the  lyfe  of  an  egle  is  thre  swa- 
lowes  lyues,  and  the  lyfe  of  a  serpent  is  thre  egles  lyues, 
and  the  lyfe  of  a  rauen  is  thre  serpentes  lyues,  and  the  lyfe 
of  a  harte  is  thre  rauens  lyues,  and  an  oke  groweth  v 
hondreth  yere,  and  it  standeth  in  one  state  fyue  hondreth 
yere,  and  it  fadeth  fyue  hondreth  yere  besyde  the  rote 
whyche  doubleth  thre  tymes  eueryche  of  the  thre  aeges 
aforesayd. 

50  Demaunde.  A  man   had   thre   doughters    of   thre   aeges, 
whiche  doughters  he  delyuered  to  sell  certayne  apples,  and 
he  toke  to  the  eldest  doughter  L  apples,  and  to  the  seconde 
xxx  apples,  and  to  the  yongest  ten  apples,  and  all  these 
thre  solde  in  lyke  many  for  a  peny,  and  brought  home  in 
lyke  moche  money  now  how  many  solde  eche  of  them  for 
a  peny. — jR.  The  yongest  solde  fyrst  seuen  for  a  peny,  and 
the  other  two  syster  solde  after  the  same  pryce,  than  ye 
eldest  syster  had  one  odde  apple  lefte,  and  the  seconde 
syster  two,  and  the  yongest  thre  apples,  now  these  apples 
lyked  the  byer  soo  well  that  in  contynent  he  came  agayne 
to  the  yongest  syster  and  bought  of  her  thre  apples  after 
thre  pens  a  pece,  than  had  she  ten  pens,  and  the  seconde 
thoughte  she  wolde  kepe  the  same  pryce,  and  solde  her 
two  apples  for  thre  pens  a  pece,  and  than  she  had  ten  pens, 
and  ye  eldest  solde  her  one  apple  for  thre  pens,  and  than 
had  she  ten  pens,  thus  solde  they  in  lyke  many  apples  for 
a  peny  and  broughte  home  in  lyke  moche  money. 

51  Demaunde.  what  man  is  he  that  geteth  his  lyuynge  bac- 
warde. — jR.  That  is  rope  maker. 

52  Demaunde.  what  people  be  tho  that  geteth  theyr  lyuynge 
most  merylyest. — R.  Tho  be  prestes  and  fullers,  for  one 
syngeth,  and  the  other  daunceth. 

53  Demaunde.  what  is  he  that  made  all  and  solde  all,  and  he 
y*  bought  all  and  loste  all. — R.  A  smyth  made  an  alle,  and 
solde  it,  and  the  shomaker  y*  bought  it  lost  it. 

54  Demaunde.  whether  is  it  bett  to  lyue  by  thefte  or  by  almes 


292  SALOMON  AND  SATURN 

dedes. — R.  The  rewarde  of  thefte  is  to  be  hanged,  and  yf 
thou  lyue  by  almes  dedes,  that  is  by  beggers  tordes. 
Thus  endeth  ye  Demaundes  Joyous 
Enprynted  at  London  in  Fletestre 
te  at  the  sygne  of  the  sonne  by 
me  Wynkyn  de  worde 
In  the  yere  of  our 
lorde  a  M 
ccccc 
and  xi 


It  is  not  without  interest  to  show  how  far  the  coincidence 
between  this  version  and  the  French  original  extends.  The 
questions  and  answers  common  to  both  are  the  following :  1, 
4,  5,  6,  13,  14,  15,  16,  17,  18,  19,  20,  21,  22,  23,  24,  25,  28, 
30,  36,  37,  38,  39,  42,  43,  51,  52.  Only  one  half  therefore 
of  the  English  version  is  taken  from  the  French.  The  re- 
mainder of  the  questions  and  answers  in  our  own  copy  are 
in  general  more  Teutonic  in  their  character,  while  the  far 
more  numerous  details  for  which  they  have  been  substituted, 
are  in  the  original,  of  the  most  uncompromising  and  undis- 
guised nature, — true  French  of  the  happy  period  of  Henri 
III ! 

We  may  now  proceed  to  examine  rather  more  in  detail  the 
various  questions  and  answers  in  this  dialogue,  and  to  illus- 
trate them  from  other  works  which  may  throw  light  upon 
their  traditional  character,  and  tend  to  place  before  us  the 
nature  and  direction  not  less  of  the  philosophy  than  the 
humour  of  our  forefathers. 

3  The  earth  was  Adam's  mother :  Wolfram  von  Eschenbach 
says  in  his  Par9*ival  (Lachmann,  p.  223), 
Diu  erde  Adames  muoter  was  ; 
and  so  say  the  prose  Sal.  Sat.  15  ;  Ad.  Rith.  28. 
10  Sal.  Sat.  prose,  40. 


DEMAUNDES  JOYOUS.  293 

14  Howell,  British  Proverbs,  p.  24.  Ni  wna'r  Uygoden  ei 
nyth  yn  Uosgwrne  y  gath.  The  mouse  will  not  nestle  in 
the  cat's  ear. 

so  This  is  illustrated  by  a  Spanish  proverb  (Collins,  p.  234). 
No  se  puede  repicar,  y  andar  en  la  procesion. 

38  Far  more  beautiful  is  the  Spanish  reason,  which  has  be- 
come a  proverb  with  them  ;  it  is  thus  given  by  G.  Herbert, 
in  his  Jacula  prudentum,  p.  12  :  I  wept  when  I  was  born, 
every  day  shows  why.     See  Collins,  p.  105.     Desde  que 
naci  llore,  y  cada  dia  nace  porque. 

39  Panurge  resolved  the  problem  very  neatly,  saying,  "  That 
which  makes  asses  to  have  such  great  ears,  is  that  their 
dams  did  put  no  biggins  on  their  heads,  as  Alliaco  men- 
tioneth  in  his   Suppositions,"   etc.     Rabel.  bk.  ii.  c.  16. 
(Urqh.  i.  p.  250). 

40  This  appears  to  be  in  rhyme,  and  so  far  tends  to  confirm 
the  opinion  that  most  of  these  were  old,  well-known  and 
traditional  sayings.     To  this  we  must  look  for  the  expla- 
nation of  a  metrical  proverb  in  Ray's  collection,  p.  258, 

The  little  smith  of  Nottingham, 

who  doeth  the  work  that  no  man  can ! 

Ray,  quoting  from  Fuller,  adopts  the  very  absurd  rational- 
izing explanation  given  by  his  author;  yet  Fuller  him- 
self quotes  from  another  work,  whose  very  title  one  might 
think  would  have  set  him  right,  and  spared  the  moralizing 
nonsense  that  he  has  lavished  upon  this  simple  saying. 
The  book  quoted  by  Fuller  in  his  Worthies  for  the  origin 
of  the  proverb  is  Butler  on  bees. 

41  It  has  been  said  already  that  this  is  a  joke  directed  against 
the  famous  question,  Whether  in  the  nature  of  things  is 
the  egg  or  the  bird  first  ?     Sir  Thomas  Browne,  in  the  fifth 
book  and  fifth  chapter  of  his  treatise  on  Vulgar  Errors,  says 
thus  :  "  And  if  we  be  led  in  to  conclusions  that  Adam  had 


294  SALOMON  AND  SATURN. 

also  this  part  (i.  e.  the  navel),  because  we  behold  the  same 
in  ourselves,  the  inference  is  not  reasonable ;  for  if  we  con- 
ceive, the  way  of  his  formation,  or  of  the  first  animals,  did 
carry  in  all  points  a  strict  conformity  unto  succeeding  pro- 
ductions, we  might  fall  into  imaginations  that  Adam  was 
made  without  teeth ;  or  that  he  ran  through  those  notable 
alterations  in  the  vessels  of  the  heart,  which  the  infant 
suffereth  after  birth  :  we  need  not  dispute  whether  the  egg 
or  bird  was  first ;  and  might  conceive  that  dogs  were 
created  blind,  because  we  observe  they  are  littered  so  with 
us.  Which  to  affirm,  is  to  confound,  at  least  to  regulate, 
creation  into  generation,  the  first  acts  of  God  unto  the 
second  nature ;  which  were  determined  in  that  general 
indulgence,  Encrease  and  multiply,  produce  or  propagate 
each  other ;  that  is,  not  answerably  in  all  points,  but  in  a 
prolonged  method  according  to  seminal  progression.  For 
the  formation  of  things  at  first  was  different  from  their 
generation  after,  arid,  although  it  had  nothing  to  precede 
it,  was  aptly  contrived  for  that  which  should  succeed  it." 

45  This  is  given  by  Howell  in  his  collection  of  English  Pro- 
verbs, p.  12,  though  it  hardly  deserves  that  name. 

46  Freidank,  p.  109,  says, 

ein  man  sluoc,  daz  was  unheil, 
aller  werlde  'z  vierde  teil. 

So  Marner  (Min.  Sang.  2.  169.  a.), 

ez  sluoc  der  werlte  vierden  teil. 

In  Grimm's  Freidank,  p.  365,  there  are  other  sayings  of 
the  same  kind,  for  popular  sayings  they  were ;  thus, 

an  einer  stat  ein  hunt  erbal, 
dazz  iiber  al  die  werlt  erschal ; 

which  I  believe  is  still  current  under  the  form,  "  Where 
did  the  cock  crow,  which  was  heard  over  the  whole  world? ' 
and  to  which  the  answer  is,  "  In  Noah's  ark." 


DEMAUNDES  JOYOUS.  295 

Again, 

Zeiner  zit  ein  esel  luote, 

daz  ez  all  de  werlt  muote ; 

and  this  probably  refers  to  the  ass  that  bare  our  Lady  into 
Egypt,  as  in  the  first  question  of  this  dialogue. 

47  This  is  an  allusion  to  a  mode  of  speaking  singularly  com- 
mon from  the  eleventh  century  downwards :  Adam  was 
from  his  mother  the  earth,  and  never  born ;  so  Eve,  taken 
from  Adam's  side,  was  not  born ;  and  the  earth,  as  Adam's 
mother,  was  AbeFs  grandmother.  Freidarik,  p.  19,  says, 

Drier  slahte  menschen  waren  6, 

der  wirt  noch  wart  nie  mensche  me. 

daz  eine  mensch  was  ein  man 

der  vater  noch  muoter  nie  gewan. 

daz  ander  vater  nie  gewan 

noch  muotr,  unt  quam  doch  von  dem  man. 

The  third  is  our  Saviour.  A  riddle  of  Reinmar  von  Zweter 
(Min.  Sang.  2.  149,  a.),  quoted  by  Grimm  (Freid.  p.  366), 
runs  thus : 

ein  bruoder  sinen  bruoder  sluoc 
£  daz  ir  beider  vater  wart  geborn. 

The  earth's  maidenhead  constantly  recurs :  in  a  very  old 
German  metrical  version  of  the  book  of  Genesis,  which 
probably  falls  in  the  eleventh  century,  I  find  (Diutiska,  iii. 

58,  etc.) : 

dus  erbalch  sith  sin  s£re 

unser  aller  herre ; 

er  chod,  waz  hast  du  getan, 

ne  hortest  du  mich  ruoffen  an*, 

dines  pruoderes  pluot, 

deme  du  hast  getan  den  tot. 

Diu  erde  ist  vernuchet, 

diu  e  was  rein  unt  maget, 

diu  uone  dinen  hanten 

dines  pruoderes  pluot  hat  uersluten. 

*  In  the  original — ane  ruoffen. 


296  SALOMON  AND  SATURN. 

Freidank,  p.  9,  speaking  of  the  time  of  Adam  and  Eve, 
adds, 

diu  erde  was  do  maget  gar. 

In  Wolfram's  Parzival,  1.  133832,  we  have  the  following 
lines  (Lachmann,  p.  223)  : 

Do  Lucifer  fuor  die  hellevart, 

mit  schar  ein  mensche  nach  im  wart. 

Got  worhte  uz  der  erden 

Adamen  den  werden : 

von  Adames  verhe  er  Even  brach, 

diu  uns  gap  an  daz  ungemach, 

dazs  ir  schepfsere  iiber  horte 

unt  unser  freude  storte. 

Von  in  zwein  kom  geburte  fruht : 

einem  riet  sin  ungenuht 

daz  er  durch  giteclichen  ruom 

siner  anen  nam  den  magetuom. 

In  the  fine  MS.  of  the  Cursor  Mundi,  preserved  in  the 
Univ.  Lib.  of  Gbttingen,  fol.  16,  is  this  passage  : 

Quen  Adam  Abel  bodi  fand, 
for  soru  on  fote  miht  he  noht  stand ; 
to  birijing  ]>ai  his  bodi  bare, 
Adam  and  Eue  widuten  mare  : 
J?is  es  J?at  man,  men  sais,  was  born 
bath  his  faper  and  mo]>er  biforn, 
he  had  his  eldemoderis  maidenhed, 
and  at  his  birijng  all  maner  lede*. 

The  last  passage  I  shall  quote  is  from  a  poem  of  Conrad  of 
Wiirzburg,  portions  of  which  from  the  only  known  MS. 
are  printed  in  the  second  volume  of  the  Diutiska.  It  is 
the  legend  of  Saint  Silvester.  After  the  conversion  of 
Constantine,  Silvester  disputes  in  his  presence  with  twelve 
of  the  most  learned  Rabbis  concerning  the  Saviour.  To 

*  I  have  preferred  quoting  from  this  MS.  on  account  of  the  peculiarities 
of  the  language,  though  there  is  nearer  at  hand  a  good  copy  of  the  same 
poem.  Bibl.Trin.Coll.  MSS.  R.  3.  8. 


DEMAUNDES  JOYOUS.  297 

the  question,  "  How  can  a  man  be  born  of  a  maid  ? '  he 
replies  by  alleging  this  tradition  of  the  maiden  earth,  from 
which  Adam  was  born,  and  so  confutes  his  opponent. 
(Diut.  2.  p.  24.) 

Sprich  an,  haster  des  iht  vernomen 

Vnd  ander  schrift  gelesen, 

Das  Got  den  ersten  menschen 

von  erden  schuof  in  aller  wis, 

vnd  in  das  vrone  paradis 

gewaltencliche  in  sazte ; 

vnd  wie  der  slange  in  lazte 

mit  sinime  valschen  rate, 

das  er  darus  vil  drate 

ze  groser  swere  mvoste  komen  ? 

la  dis  han  ich  vernomen, 
sprach  der  Jude  sa  ze  stunt. 
Der  babist  sprach,  nv  tvo  mir  kunt, 
vnde  sage  mir  offenliche, 
weder  was  das  ertriche 
dan  us  Adam  vart  gebert, 
verwandelt  oder  vnverwert, 
oder  was  es  magt  oder  niht  ? 

Ine  weis,  sprach  er,  was  div  geschit 
vnde  diese  vrage  meine. 
Do  sprach  der  babist  reine  : 
Son  hastu  lihte  niht  vernomen 
vnde  bist  niht  vf  ein  ende  komen, 
wie  got  der  userwelte  sprach, 
do  das  erste  mort  geschach 
das  kayn  sluoch  den  bruoder  sin, 
do  got  vnser  lieber  trehtin 
sprach,  als  mir  div  warheit  swert, 
div  erde  magt  vnde  vnverwert 
slos  vf  ir  mont  vnde  dranc  in  sich 
dins  bruoder  blout  vil  clagelich. 
Dis  las  ich  ouch,  sprach  Chusi, 
vnd  erkenne  wol  dabi, 
das  vnverwert  div  erde  was 
do  si  des  menschen  erst  genas, 


298  SALOMON  AND  SATURN. 

vnd  drus  Adam  gebildet  wart. 

Der  babist  guot  von  kivscher  art 

sprach  aber  zim ;  Div  rede  1st  war  : 

du  seizt  die  warheit  offenbar  : 

si  was  ein  magit  dannoch 

wan  kein  schrunde  noch  kein  loch 

dar  in  von  starkem  buowe  gie, 

vnde  was  darus  kein  dorn  mie, 

gewahsen  noch  gegangen ; 

ouch  was  si  dem  slangen 

dannoch  zeinim  essen  niht  gegeben, 

der  sit  ir  gnaden  muoste  leben, 

vnd  mit  ir  wart  gespiset  hie  : 

ouch  was  darin  begrabet  nie 

Kein  doder  mensche  dennoch, 

davon  si  was  ein  magt  noch, 

vnd  ane  wandelunge  stuont 

als  alle  kosche  megde  tuont : 

Chusi  der  sprach,  Es  ist  also  : 

davon  der  babist  aber  do 

leit  im  disc  rede  abir  fiur ; 

er  sprach,  Sit  das  din  herze  spiur 

das  ich  dir  habe  div  wahrheit 

gar  luterlichen  hie  geseit, 

so  merke  was  ich  mein  gar, 

vnd  nim  bescheidenleche  war 

was  disc  wort  ze  divte  sint : 

rehte  als  Adam,  der  erden  kint, 

von  einer  megte  wart  geborn, 

vnd  dur  des  divels  rat  verlorn, 

also  muoste  us  der  erden 

vnde  von  der  megde  werden 

ein  nuwer  Adam  ouch  gemaht, 

der  hie  den  tufel  vngeslaht 

viberwimde  sa  ze  hant, 

alse  er  den  menschen  vbirwant 

dort  in  dem  paradyse  : 

reht  in  der  selben  wise 

als  er  im  wune  dort  benam, 

sus  braht  in  hie  der  nuwe  Adam 

wider  uf  der  vrouden  hort. 


DEMAUNDES  JOYOUS.  299 

48  Freidank,  p.  Ill,  says, 

Krut,  steine,  unde  wort 
hant  an  kreften  grozen  hort : 

and  this  is  repeated,  probably  from  him,  by  Conrad  of 
Wiirzburg  (Troj.  Krieg,  79.  c.)  : 

kein  dine  hat  uf  der  erden 
an  kreften  also  richen  hort, 
so  steine,  kriuter,  unde  wort. 

In  the  Hundred  merry  Tales  from  which  Beatrice  "  had  all 
her  wit,"  and  which  were  printed  by  Berthelet  under  the 
title,  (f  Tales  and  quicke  answeres,  very  mery,  and  pleasant 
to  rede/'  and  reprinted  at  Chiswick  in  1814,  there  is  a  tale 
which  alludes  to  the  virtues  of  words,  herbs  and  stones.  It 
is  found  at  p.  86  of  the  reprint. 

Of  the  olde  man  that  quengered  the  boy  oute  of  the  apletre  with 
stones.  Ixxx. 

As  an  olde  man  walked  on  a  tyme  in  his  orcherd,  he  loked  vp, 
and  sawe  a  boye  sytte  in  a  tree  stealynge  his  apples :  whom  he 
entreated  with  fayre  words  to  come  downe,  and  let  his  apples 
alone.  And  whan  the  olde  man  sawe  that  the  boye  cared  nat  for 
him,  by  cause  of  his  age,  and  set  noughte  by  his  wordes,  he  sayde  : 
I  have  harde  saye,  that  nat  onlye  in  wordes,  but  also  in  herbes 
shulde  be  greatte  vertue :  wherfore  he  plucked  vp  herbes,  and 
beganne  to  throwe  them  at  the  boye,  wherat  the  boye  laughed 
hartelye,  and  thought  that  the  olde  man  hadde  ben  mad  to  thynke 
to  driue  hym  out  of  the  tree  with  castinge  of  herbes.  Than  the 
olde  man  sayde :  Well,  seynge  that  nother  wordes  nor  herbes 
haue  no  vertue  agaynste  the  stealer  of  my  goodes ;  I  wyll  proue 
what  stones  wyll  do,  in  whiche  I  haue  harde  men  saye,  is  great 
vertue ;  and  so  he  gathered  his  lappe  full  of  stones,  and  threwe 
them  at  the  boye,  and  compelled  hym  to  come  downe,  and  renne 
awaye. 

Graff  Chuonrat  von  Kilchberg,  one  of  the  Minnesingers, 

says, 

Steine,  krut,  sint  an  tugenden  riche, 
Wort  wil  ich  darobe  an  kreften  prisen. 

MS.  1.  12.  b. 

49  In  Grimm's  Reinhart  Fuchs.  Berl.  1834,  p.  4,  "  Wesen  der 


300  SALOMON  AND  SATURN. 

Thierfabel,"  there  is  the  following  note :  "  A  middle  High 

Dutch  proverb defines  the  life  of  man  thus.     A  hedge 

lasts  three  years,  a  dog  reaches  thrice  the  age  of  a  hedge, 
a  horse  thrice  the  age  of  a  dog,  a  man  thrice  the  age  of  a 
horse  [=81]."  I  give  the  continuation  from  an  unprinted 
MS.  "  The  ass  attains  to  thrice  the  age  of  a  man,  the  swan 
to  thrice  the  age  of  an  ass,  the  crow  to  thrice  the  age  of  a 
swan,  the  stag  to  thrice  the  age  of  the  crow,  the  oak  to 
thrice  the  age  of  the  stag,  the  elephant  to  thrice  the  age  of 
the  oak  [=59,049 years].  Agricola  in  his  Proverbs,  p.  61, 
agrees  up  to  the  two  last  numbers. "  Griiter  in  his  Proverbs, 
p.  28,  gives  the  age  of  the  hedge.  Sir  T.  Browne,  Vulg. 
Err.  iii.  9,  notices  and  refutes  the  opinion  of  the  stag's  great 
longevity.  The  superstitious  belief  in  the  enormous  age  of 
the  elephant  is  here  carried  to  the  very  utmost :  in  an 
old  English  poem  of  the  twelfth  century,  on  the  subject  of 
the  Macchabees,  I  find  it  stated  at  three  hundred  years : 

Sumum  men  wile  Jnncan 
sellic  Sis  to  gehyrenne, 
forSam  $e  ylpas  ne  comon  naefre 
on  Engla  lande. 
Yip  is  ormaete  n^ten 
mare  Sonne  sum  bus, 
call  mid  banum  befangen 
binnan  8am  felle 
butan  aet  Sam  nafelan, 
and  he  naefre  ne  litt. 
Feower  and  twentig  monSa 
gseS  se6  modor  mid  folan, 
and  J?reo  hund  geara  hi  libbaS 
gif  hi  alefede  ne  beoS, 
and  hi  man  maeg  wsenian 
wundorlice  to  gefeobte. 
Hwsel  is  ealra  fixa  msest 
and  yip  is  ealra  nytena  msest, 
ac  swa  Seah  mannes  gescead 
hi  mseg  gewyldan. 

MS.  Bibl.  Publ.  I.  i.  1.  33.     Macch.  1.  490. 


DEMAUNDES  JOYOUS.  301 

"  To  some  one  this  will  appear  strange  to  hear,  be- 
cause elephants  never  have  come  to  England.  The  elephant 
is  an  enormous  beast,  larger  than  a  house,  all  set  about 
with  bones  within  his  skin,  except  at  the  navel,  and  he 
never  lieth  down.  Four  and  twenty  months  goeth  the 
mother  with  young,  and  if  they  be  not  cut  off,  they  live 
three  hundred  years ;  and  one  may  tame  them  wonderfully 
to  battle.  The  whale  is  the  largest  of  all  fishes,  and  the 
elephant  the  largest  of  all  beasts,  and  yet  the  wit  of 
man  can  master  them  both."  The  elephant  did  not  come 
into  Europe  till  802.  Ann.  Laureshamenses.  Pertz.  Mon. 
Germ.  i.  39.  Ann.  Einhardi.  ibid.  i.  190.  "  Ipsius  anni 
mense  Julio,  13.  Kalend.  Augusti,  venit  Isaac  cum  elefanto 
et  caeteris  muneribus,  quse  a  rege  Persarum  missa  sunt,  et 
Aquisgrani  omnia  imperatori  detulit."  The  imperator  is 
Charlemagne.  This  elephant  died  in  810,  as  we  learn  from 
Einhard.  Pertz.  i.  197>  "ubi  dum  aliquot  dies  moraretur, 
elefans  ille,  quern  ei  Aaron  rex  Saracenorum  miserat,  subita 
morte  periit."  Vid.  also  Pertz.  i.  354.  It  is  therefore 
wonderful  that  the  Saxon  was  so  moderate  in  his  descrip- 
tion of  this  strange  animal ;  but  he  gathered  his  informa- 
tion no  doubt  from  one  of  the  Bestiaria,  or  a  similar  book. 
In  a  beautiful  Latin  Bestiary  of  the  twelfth  century,  Bibl. 
Pub.  Cantab,  ii.  4.  26.  fol.  6,  there  is  not  only  an  admi- 
rable drawing  of  the  elephant  with  a  war-tower  on  his  back, 
but  the  following  words  also  :  "  Biennio  autem  parturiunt, 
nee  amplius  quam  semel  gignunt,  nee  plures,  sed  tantum 
unum.  Uiuunt  autem  annos  trecentos."  Vid.  Sir  T. 
Browne's  Vulg.  Err.  with  respect  to  the  elephant's  not 
down. 


SALOM. 


302  SALOMON  AND  SATURN. 


DER  PHAFFE  AMIS. 

To  the  dialogues  last  quoted  may  be  added  a  portion  of  the 
German  tale  bearing  the  above  title,  and  which  is  one  of  the 
most  amusing  compositions  of  the  middle  ages  :  it  is  the 
history  of  an  English  priest  who  goes  to  seek  his  fortune  in 
foreign  lands,  becomes  a  most  expert  swindler,  plunders  high 
and  low  from  Paris  to  Constantinople,  till,  finally  returning 
home  with  great  wealth  thus  ill-gotten,  he  repents  of  his 
sins,  turns  monk,  becomes  abbot  of  his  convent,  and  dies  in 
the  odour  of  sanctity.  Among  the  devices  by  which  he  con- 
trives to  prey  upon  his  neighbour,  some  are  singularly  humo- 
rous :  for  instance,  on  one  occasion  he  pretends  to  be  the 
bearer  of  precious  reliques,  and  after  his  sermon,  calls  upon 
the  people,  especially  the  women,  to  offer,  but  forbids  any 
woman  who  has  broken  her  marriage  vow  from  approaching 
the  shrine.  As  he  had  calculated,  there  was  not  a  woman  in 
the  city  who  did  not  immediately  rush  up  and  offer,  and 
some,  says  the  tale,  offered  thrice  over,  that  there  might  be 
no  doubt  about  the  matter.  After  complimenting  the  hus- 
bands of  the  place,  he  departs  with  his  pockets  full  of  gold, 
for  the  court  of  the  king  of  France.  Here  he  introduces 
himself  as  a  wise  master,  and  promises  the  king  to  paint  a 
chamber,  so  that  no  illegitimate  person  shall  be  able  to  see 
anything  on  the  walls,  the  pictures  being  only  visible  to  the 
lawfully  begotten.  At  the  end  of  six  weeks  the  whole  court 
come  to  see  the  work,  and  the  king  entering  first,  discovers 
much  to  his  disgust  that  for  him  the  walls  are  white ;  he  puts 
however  a  good  face  upon  the  matter,  pretends  to  be  curious 
as  to  the  legends  depicted,  and  is  openly  and  publicly  told  by 
Amis  that  he  sees  the  history  of  David,  Salomon,  Absolon 
and  others.  The  courtiers  when  admitted  keep  their  own 
secret,  for  the  king  had  sworn  that  whoever  proved  illegiti- 
mate should  lose  his  fief :  the  ladies  of  the  court  have  their 


DER  PHAFFE  AMIS.  303 

turn  also,  and  are  all  equally  mortified  :  in  the  meantime 
Amis,  having  been  presented  with  store  of  gold,  makes  off, 
and  it  is  not  till  some  weeks  after  his  departure  that  an  ex- 
planation takes  place,  to  the  delight  and  amusement  of  the 
French  court.  It  is  quite  needless  to  continue  the  analysis 
of  this  poem,  as  the  only  portion  of  it  with  which  we  are  con- 
cerned is  the  early  part,  which  describes  some  of  the  adven- 
tures of  the  priest  and  his  bishop  before  he  leaves  England. 
The  latter  calling  upon  him  finds  him  keeping  his  house 
royally,  and  after  complaining  that  he  himself  cannot  afford 
such  state,  begs  gifts,  which  Amis  refuses.  The  bishop  be- 
coming enraged,  declares  that  he  will  try  Amis's  learning, 
and  if  he  finds  it  scant  will  eject  him  from  his  living.  Here- 
upon begins  the  dialogue,  which  in  some  of  its  details  bears 
a  good  deal  of  resemblance  to  the  Demaundes  Joyous.  The 
priest  is  of  course  victorious,  but  the  bishop  unreasonably 
enough  says,  "  As  thou  canst  measure  heaven  and  the  road 
that  leads  thither,  and  earth  and  sea,  I  am  determined  to  be 
assured  whether  anything  can  withstand  thee :  thou  shalt 
teach  an  ass  to  read."  Amis,  declaring  that  it  will  take  at 
least  thirty  years  to  do  it,  accepts  the  task  :  he  ties  an  ass's 
colt  in  the  stable,  and  gives  him  oats  placed  between  the 
leaves  of  a  book  :  the  beast  in  time  learns  to  turn  over  the 
leaves  in  order  to  find  his  food.  After  a  time  the  bishop 
returns  to  see  what  progress  is  making :  Amis  receives  him 
fearlessly,  says  that  there  is  hope  of  his  pupil,  who  takes  to 
his  book  kindly,  and  has  learnt  already  tc  turn  the  leaves. 
The  colt  being  introduced  and  the  book  placed  before  him, 
turns  leaf  by  leaf  with  the  utmost  gravity,  in  search  of  oats, 
till  at  last,  finding  none,  he  expresses  his  disappointment  by 
a  loud  bray.  The  bishop  requests  an  explanation  of  the  noise, 
and  is  told  that  in  learning  the  vowels  the  ass  had  not  yet 
got  beyond  A,  and  that  that  was  his  way  of  pronouncing  it. 
With  this  answer  he  is  satisfied,  and  dying  soon  after,  leaves 
Amis  in  peace :  the  priest  now  gives  up  his  pupil,  and  con- 

x  2 


304  SALOMON  AND  SATURN. 

tinues  his  spendthrift  way  of  life,  till  he  is  obliged  to  go 
abroad  and  recruit  his  fortunes,  as  has  before  been  said. 

The  following  lines  are  extracted  from  the  tale  as  edited  by 
Benecke,  in  his  Beytrage  zur  Kenntniss  der  Altdeutschen 
Sprache  und  Literatur,  Gott.  1810,  1832.  It  is  found  at 
p.  493,  and  the  portion  which  I  reprint  extends  from  1.  39  to 
1.  1 98,  to  which  I  have  ventured  to  add  a  very  free  transla- 
tion, or  rather  paraphrase. 

Nu  saget  uns  der  Strickcere 

Wer  der  £rste  man  waere  40 

der  liegen  unt  triegen  ane  vienc, 

unt  wie  sin  wille  viir  sich  gienc 

daz  er  niht  widersatzes  vant. 

Er  het  hus  in  Engellant 

in  einer  stat  ze  Tranis,  45 

unt  hiez  der  phaffe  Amis. 

Er  was  der  buoche  ein  wise  man, 

unt  vergap  s6  gar  swaz  er  gewan, 

beidiu  durch  £re  unt  durch  got, 

daz  er  der  milte  gebot  so 

ze  keiner  zit  ubergie. 

Er  lie  die  geste  unde  enphie 

baz  denne  ieman  taete, 

wand  er  es  state  haete. 

Sin  miltekeit  was  also  grdz  55 

daz  es  den  bischof  verdoz 

dem  er  was  gehorsam, 

Daz  er  des  s6  vil  von  im  vernam 

daz  liez  er  niht  ane  nit. 

Er  kom  zuin.  phaffen  zeiner  zit.  60 

Zuo  deni  sprach  der  bischof, 

Herre,  ir  habet  grcezern  hof 

zallen  ziten  denne  ich ; 

daz  ist  harte  unbillich. 


DER  PHAFFE  AMIS.  305 

Ir  habet  iiberigez  guot  65 

daz  ir  mir  hofscheit  vertuot ; 

des  suit  ir  mir  ein  teil  geben. 

Ir  endiirfet  da  niht  wider  streben  ; 

ich  enwils  von  iu  niht  enbern ; 

ze  ware,  ir  miiezet  michs  gevvern.  70 

Do  sprach  der  phaffe  Amis, 

Min  muot  der  stet  ze  solher  wis 

daz  ich  min  guot  vit  wol  verzer, 

unt  mich  des  vil  gar  gewer 

des  mir  iibel  weren  sol :  75 

wseren  m£re,  ich  bedorft  sin  wol. 

Ich  engibe  in  anders  niht : 

geruocht  ir  miner  spise  iht, 

s6  ritet  in  daz  hus  min, 

unt  lat  mich  iwern  wirt  sin  so 

swie  dicke  ez  iwer  wille  si, 

unt  lat  mich  dirre  gabe  vri. 

Ich  engibiu  umbe  disiu  dine 

Dimmer  einen  phenninc. 

Daz  wart  dem  bischove  zorn.  85 

So  ist  diu  kirche  verlorn, 

sprach  er,  die  ir  von  mir  hat, 

umbe  die  selben  missetat. 

Er  sprach,  Des  sorgich  kleine, 

ane  diz  dine  alterseine  90 

ich  was  iu  gehorsam  ie; 

dar  an  versumet  ich  mich  nie. 

Ouch  heizet  mich  versuochen 

mit  worten,  an  den  buochen. 

Kunne  ich  min  amte  also  wol  95 

s6  ich  ze  rehte  kunnen  sol, 

des  lat  ouch  geniesen  mich. 

Der  bischof  sprach,  Daz  tuon  ich. 


306  SALOMON  AND  SATURN. 

Sit  ich  iuch  versuochen  sol, 

so  kan  ich  iuch  versuochen  wol  100 

mit  kurzen  worten  hie  zehant : 

vi  habet  den  habec  an  gerant. 

Saget  mir,  wie  vil  des  meres  s! ; 

der  rede  enlazich  iuch  niht  vrl ; 

unde  bedenket  iuch  vil  eben  &  :  105 

saget  ir  mir  minuer  oder  m£, 

ich  tuon  in  sulhen  zorn  schln 

daz  diu  kirche  muoz  verloren  sin. 

Des  ist  ein  vuoder,  sprach  er. 

Der  bischof  sprach,  Nu  saget,  wer  110 

gest£t  iu  des  ?  den  zeiget  mir. 

Der  phaffe  sprach,  Daz  miiezet  ir. 

Ichn  liugiu  niht  als  umbe  ein  har. 

Endunket  ez  iuch  niht  vil  war, 

so  machet  ir  mir  stille  st£n  us 

diu  wazzer  diu  dar  in  g£n, 

so  mizzichz,  unde  laze  iuch  sehen, 

daz  ir  mir  nach  miiezet  jehen. 

Der  bischof  sprach  zem  phaffen 

Sit  irz  also  wellet  schaffen,  120 

s6  lat  diu  wasser  viir  sich  gan ; 

ich  wil  iuch  des  mezzens  erlan, 

sit  ichs  niht  verendern  mac. 

Nur  saget  mir,  wie  manec  tac 

ist  von  Adam  unze  her  ?  125 

Der  sint  siben,  sprach  er. 

Als  die  ende  hant  genomen, 

s6  siht  man  aber  siben  komen, 

swie  lange  disiu  werlt  st£, 

vin  wirt  doch  minuer  noch  m£.  130 

Daz  was  dem  bischove  ungemach. 

Zorniliche  er  zu  dem  phaffen  sprach, 


DER  PHAFFE  AMIS.  307 

Nu  saget  mir  aber  d&  bi, 

welhez  rehte  en  mitten  si 

uf  disem  ertriche.  135 

Teilt  irz  niht  vil  gellche, 

ir  wert  der  kirchen  arie. 

Des  sagt  nnr  iiiht  nach  wane. 

Der  phaffe  sprach,  Daz  si  getan. 

Diu  kirche,  die  ich  von  iu  ban,  HO 

diu  st£t  enmitten  rehte. 

Daz  heizet  iwer  knehte 

mezzen  mit  einem  seile ; 

reich  ez  an  deheinem  teile 

eines  halmes  freit  viirbaz,  145 

so  nemt  die  kirchen  umbe  daz. 

Der  bischof  sprach,  Ir  lieget. 

Swie  harte  ir  mich  betrieget, 

doch  muoz  ich  iu  gelouben  6 

dann  ich  daz  mezzen  ane  g£.  150 

Nu  saget  mir,  wie  verre 

(ir  sit  ein  wiser  herre) 

von  der  erde  unz  an  den  himmel  si. 

Der  phaffe  sprach,  Ob  ez  s6  bl, 

dar  ruofet  samfte  ein  man.  155 

Herre,  zwivelt  ir  iht  dran, 

s6  stlget  bin  uf :  so  ruofe  ich, 

unt  hoerter  niht  vil  greite  mich, 

s6  stlget  vil  balde  her  nider, 

unt  habet  iu  die  kirchen  wider.  ieo 

Daz  was  dem  bischove  leit. 

Er  sprach,  Twer  wlsheit 

diu  miiet  mich  s6  sere. 

Nuo  sagt  mir  aber  m£re, 

wie  breit  der  himel  miige  sin,  ies 

oder  diu  kirche  ist  mln. 


308  SALOMON  AND  SATURN. 

Do  sprach  der  phaflfe  Amis, 

Des  mach  icb  iuch  vil  schiere  gewis. 

Als  mir  min  kumst  hat  geseit, 

s6  1st  er  tusent  klafter  breit  170 

un  dar  zuo  tusent  eln. 

Welt  ir  si  rehte  zeln, 

(des  wil  ich  iu  wol  gunnen), 

s6  suit  ir  die  sunnen 

und  ouch  den  manen  nemen  abe  175 

unt  swaz  der  himel  sterren  habe, 

unt  riicket  in  danne  iiber  al 

zesamen  ;  er  wirt  als6  smal, 

swenne  ir  in  gemezzen  hat 

daz  ir  mir  mine  kirchen  lat.  iso 

Der  bischof  sprach,  Tr  kunnet  vil : 

d£  von  ich  niht  enberen  wil, 

ir  miiezet  mich  da  mite  £ren 

und  einen  esel  diu  buoch  leren. 

Sit  ir  den  himel  gemezzen  hat,  iss 

unt  den  wee  der  hin  unz  dar  gat, 

unt  dar  zuo  mer  unde  erden, 

nu  wil  ich  innen  werden 

ob  iu  iht  kunne  widerstan. 

Habt  ir  diz  allez  getan  190 

daz  ir  mir  hie  uore  zelt, 

s6  tuot  ir  ouch  wol  swaz  ir  welt. 

Nuo  wil  ich  schouwen  hie  bi 

ob  daz  an  der  allez  war  si. 

Gelert  ir  nu  den  esel  wol,  195 

so  nim  ich  allez  daz  vur  vol 

daz  ir  mir  habt  gesagt, 

unt  weiz  wol,  daz  ir  rehte  jagt. 


DER  PHAFFE  AMIS.  309 


PARAPHRASE  OF  '  DER  PHAFFE  AMIS.' 

The  Strieker  tells  us  of  the  man 

Who  fraud  and  swindling  first  began, 

What  stratagems  his  brain  invented, 

And  how  he  all  men  circumvented  : 

This  parson  Amis,  such  his  name, 

In  England  lived,  a  man  of  fame  : 

Much  skill  he  had  in  bookish  knowledge, 

Enough  to  stock  a  modern  college ; 

And  free  of  hand  and  heart  was  he, 

And  full  of  goodly  charity; 

Whate'er  he  got  he  straight  divided, 

And  none  like  him  a  guest  provided  : 

How  strange  so  e'er,  the  priest  would  bed  him, 

And  with  the  best  he  had,  he  fed  him ; 

While  cellar  flow'd  or  larder  lasted, 

No  living  creature  need  have  fasted ; 

Round,  sleek  and  smooth,  and  ripe  and  mellow, 

The  parson  was  a  jovial  fellow. 

His  fame  so  great  for  generous  living 

Caused  in  his  bishop  much  misgiving : 

Whether  the  surly  old  curmudgeon 

Had  hospitality  in  dudgeon, 

Or  that  perhaps  the  general  praise 

Some  envy  in  his  breast  might  raise, 

I  cannot  tell,  I  know  but  this, 

He  took  the  matter  much  amiss  ! 

So  on  a  time,  my  tale  declares, 

All  unexpected,  unawares, 

My  lord  unto  the  parson  hies  him, 

And  thus  begins  to  sermonize  him  : 

Upon  my  life,  a  cosy  dwelling, 

Snug,  warm,  in  everything  excelling ! 

Why  you  've  a  better  house  than  mine, 

And,  as  they  tell  me,  better  wine, 

Give  better  eating,  sir,  and  drinking, 

And  that 's  a  precious  shame,  I  'm  thinking. 

I  know  you  '11  call  this  doing  good, 

But  I  would  have  it  understood 


310  SALOMON  AND  SATURN. 

That  it 's  high  treason  to  the  church 

To  leave  a  bishop  in  the  lurch. 

Your  benefice  must  be  a  fat  one ; 

I  wonder  how  you  ever  gat  one, 

For  if  the  truth  I  hear,  your  reading 

Bears  no  proportion  to  your  feeding. 

Yet  still  to  hurt  you  I  am  loth, 

And  as  we  're  brothers  of  one  cloth, 

(You  know  I  'm  in  the  church  commission) 

I  '11  let  you  go  on  one  condition, 

And  that 's  one  hundred  pounds  per  annum 

By  you  paid  to  my  reverend  grannum. 

I  'm  told  you  're  not  so  prime  a  scholar 

But  what  you  've  cause  to  dread  my  choler, 

Supposing  on  examination 

I  find  you  unfit  for  your  station. 

Whereto  the  astonish'd  priest  replies : 

Why,  bless  my  heart,  you  quite  surprize ! 

I  grant  it  suits  my  turn  of  mind 

To  be  to  others  frank  and  kind, 

Do  good  to  all  I  can,  and  try 

If  that  won't  serve  me  by  and  by. 

For  my  preferment,  I  confess 

It  is  a  good  one  and  no  less  ; 

But  how  it  chanced  to  me  to  fall 

Is  no  concern  of  yours  at  all : 

Perhaps  I  was  a  viscount's  tutor, 

Or  birch'd  the  premier's  daughter's  suitor ; 

You  need  not  have  the  least  misgiving 

As  to  the  way  I  got  the  living : 

And  were  it  just  three  times  as  fat 

I  should  not  break  my  heart  for  that ; 

Let  it  but  please  the  Lord  to  mend  it, 

I  warrant  I  '11  find  means  to  spend  it. 

As  for  your  grannum,  she,  my  lord, 

Gets  not  a  sixpence  from  my  hoard, 

Howe'er  you  think  to  make  me  rue  it ; 

I  '11  eat  my  gaiters  ere  I  do  it ! 

But  come,  now,  hear  a  little  reason ; 

I  've  got  a  famous  buck  in  season, 

The  haunch  just  to  a  turn  is  basted. 

My  port 's  as  good  as  e'er  you  tasted, 


DER  PIIAFFE  AMIS.  311 

Three  inches  deep  the  fat  I  've  measured, 
For  thirty  years  the  wine  I  've  treasured ; 
A  pair  of  slippers  I  can  lend  you, 
A  buxom  wench  too  to  attend  you, 
And  if  you  Ml  stop,  as  I  'm  a  sinner. 
I  Ml  stand  for  once  a  jolly  dinner ; 
But  as  for  giving  up  the  mammon — 
'Twixt  you,  me  arid  the  post,  that 's  gammon ! 
I  know  your  lordship  likes  your  jest, 
But,  if  you  please,  we  Ml  let  this  rest. 
O  carnal  priest,  the  bishop  bellows, 

You  most  impertinent  of  fellows  ! 

Perhaps  you  think  your  tone  is  funny, 

But  rot  your  wit,  I  want  your  money. 

I  'm  dull  myself,  and  hate  a  joker, 

Especially  a  roaring  soaker, 

Or  gluttonous  Fillguts  who  entrenches 

On  canon  law  with  buxom  wenches ! 

I  scorn  your  haunch  and  scorn  your  liquor, 

And  shall  not  stoop  with  you  to  bicker, 

But  for  your  insubordination, 

Give  doom  at  once  of  sequestration. 
Come,  come,  my  lord,  the  parson  says, 

That 's  not  the  way  the  wind  to  raise : 

Though  all  your  powers  you  'gainst  me  muster, 

You  cannot  fright  me  with  your  bluster. 

I  know  my  duty,  and  I  do  it, 

And  if  you  choose  to  put  me  to  it, 

In  books  or  things  you're  free  to  try  me, 

And  if  you  beat  me  you  may  fry  me ! 

If  scant  of  knowledge  you  can  prove  me, 

Why  then  you  're  welcome  to  remove  me. 
Says  t'other,  At  your  word  I  take  you, 

Look  to  your  tackle,  or  I  Ml  make  you : 

Into  a  corner  if  I  drive  you, 

By  Gog  and  Magog,  I  Ml  deprive  you. 

And  since  you  are  so  deep  discerning, 

Upon  the  spot  I  Ml  test  your  learning. 

Come,  get  your  wits  together  well, 

And  first  of  all  this  question  tell, 


312  SALOMON  AND  SATURN. 

What  water  is  there  in  the  sea, 
How  much  ? 

One  quart,  my  lord !  quoth  he. 
A  quart !  the  bishop  cries.     And  who 
In  this  goes  surety,  sir,  for  you  ? 
Show  me  the  man  who  proves  this  true. 
Quoth  Amis,  You,  my  lord,  will  do. 
I  plainly  here  the  truth  declare, 
Without  evasion  to  a  hair ; 
And  if  you  will  not  take  my  word, 
Try  it  yourself,  my  worthy  lord  ! 
You  've  only  got  to  stop  the  waters 
That  run  into  it  from  all  quarters, 
The  rivers,  brooks  and  rains  and  dews 
From  every  hill  and  shore  that  ooze, 
And  measure  then,  I  bet  you  '11  find 
A  quart,  one  just  quart,  left  behind. 

Stop,  stop  !  the  bishop  cried,  I  see 
This  measuring  job  's  too  much  for  me  : 
Bate  me  the  measuring,  and  I 
Bate  you  in  turn  the  quantity. 
But  answer  me  this  second  one  : 
How  many  days  are  past  and  gone 
From  Adam  even  to  this  day  ? 
Look  sharp,  and  mind  what  't  is  you  say. 

Well  then,  they're  seven ;  neither  more 
Nor  less,  howe'er  you  tell  them  o'er. 
As  soon  as  ever  seven  are  run, 
Another  seven  are  begun  : 
And  calculate  them  as  you  please, 
You  '11  never  make  out  more  than  these  : 
There's  Sunday,  Monday,  Tuesday,  Wed... 

Halt,  halt !  enraged  the  bishop  said  : 
I  know  the  lot  as  well  as  you. 
Now  my  next  question  answer  true, 
Or,  by  the  gentleman  below, 
Out  of  your  benefice  you  go  ! 
From  north  to  south  the  world  extends, 
From  east  to  west  the  measure  wends, 
And  I  demand  without  delay 
The  exact  middle-point  you  say. 


DER  PHAFFE  AMIS.  313 

The  middle-point  ?     That 's  quickly  done  : 
The  spot  my  church  is  built  upon. 
Perhaps  my  measurement  you  doubt  ? 
If  so,  just  turn  yourself  about, 
And  with  a  rope,  and  I  '11  supply  it, 
Your  servants  and  yourself  may  try  it. 
If  to  a  mere  hair's  breadth  I  blunder, 
I  'm  very  ready  to  knock  under. 

The  bishop  said,  I  know  you  're  lying, 
And  laughing  at  me,  and  defying ; 
But  such  a  business  won't  pay  me, 
So  to  your  measure  I  agree. 
I  see  you  're  wiser  than  I  thought  you ; 
I  wonder  who  the  dickens  taught  you ! 
But  here  's  another ;  answer  truly, 
Or  from  your  church  I  oust  you  duly. 
How  far  is  't  from  the  earth  we  rove 
Up  to  the  sky  we  see  above  ? 

O,  quoth  the  priest,  not  far  :  a  word 
In  a  low  whisper  can  be  heard. 
Perhaps  you  doubt  this  too  ?     Then  go 
Aloft  and  try  if  'tis  not  so  : 
I  '11  halloo,  and  if  you  don't  hear  me, 
Come  down  ;  you've  my  free  leave  to  shear  me  ! 

In  fury  did  the  bishop  bellow, 
I  think  the  devil 's  in  the  fellow  ! 
I  've  done  my  very  best  to  catch  him  ; 
I  doubt  Old  Scratch  himself  can't  match  him. 
One  question  more,  and  that 's  a  poser : 
I  am  desirous  to  know,  sir, 
How  broad  the  heaven  is  that 's  o'er  you  : 
If  you  can't  answer  that,  I  floor  you. 

Why  that  is  easier  than  the  others, 
Nor  for  a  single  moment  bothers ; 
All  this  my  skill  at  once  discloses, 
And  not  the  least  your  question  poses. 
Twelve  miles,  two  roods — my  skill  ne'er  flinches — 
One  perch,  four  yards,  two  feet,  three  inches ; 
Which  if  yourself  you  wish  to  prove, 
You've  my  good  will  to  go  above : 


314  SALOMON  AND  SATURN. 

Take  out  the  sun,  the  constellations, 

The  planets  in  their  several  stations, 

The  nebulee,  the  milky  way, 

The  double  stars,  the  rainbows  gay, 

And  when  you  've  taken  all  these  from  its 

Expanse — and  don't  forget  the  comets — 

Press  altogether  as  you  find  it, 

You'll  find  my  count  not  much  behind  it ! 

Confusion  !  then  the  bishop  mutter'd, 
No  word  of  truth  the  scamp  has  utter'd, 
But  by  his  cunning  and  his  wit 
I  'm  most  unmercifully  bit. 
Well,  since  you  've  measured  earth  and  skies, 
And  all  the  road  that  'twixt  them  lies, 
And  all  the  waters  of  the  sea, 
I  '11  try  if  anything  can  be 
Too  hard  for  such  a  clerk  to  do  : 
I  '11  find  a  pupil,  priest,  for  you, 
A  donkey  foal ;  and  'tis  decreed 
That  you  shall  teach  the  ass  to  read. 
If  this  you  compass,  I  '11  believe 
In  all  the  rest  you  don't  deceive, 
But  if  you  fail,  why  I  shall  see 
You  've  all  this  while  been  doing  me  ! 

The  lines  which  I  have  printed  here  are  valuable  for  some- 
thing more  than  their  humour  :  they  contain  some  of  the 
devices  which  are  found  elsewhere  repeated,  and  serve  to 
carry  on  the  tradition  from  point  to  point.  The  first  question 
and  answer,  and  the  manner  by  which  Amis  foils  his  anta- 
gonist, from  line  103  to  123,  is  neither  more  nor  less  than  the 
device  by  which  Geffray  saves  Beryn  in  the  Merchant's  se- 
cond tale,  line  2784,  etc.  (Urry's  Chaucer,  p.  622,  etc.)  But  it 
is  far  older  either  than  Amis  or  Beryn,  for  it  is  found  in  the 
'Dictes  and  sayings  of  the  Philosophers,'  at  the  very  beginning 
of  the  tale  of  Legmon.  The  third  question  and  answer  with 
the  justification,  from  line  133  to  150,  is  of  precisely  the  same 
character,  and  seems  imitated  from  the  first ;  the  angry  answer 
of  the  bishop  in  line  148  rests  upon  a  tradition  well  known  in 


DER  PHAFFE  AMIS.  315 

the  middle  ages  :  when  Amis  declares  his  own  church  to  he 
the  exact  centre  of  the  world,  and  defies  the  bishop  to  dis- 
prove it  by  measurement,  he  gives  an  answer  which  could 
not  well  be  controverted,  but  which  differs  widely  from  that 
expected  by  his  superior ;  for  it  was  taught  that  a  column 
which  stood  in  Jerusalem  was  the  exact  centre.  Beda  states 
it  to  have  been  a  general  belief  in  his  time  :  in  his  Libellus 
de  Locis  Sanctis,  ch.  2,  he  says : 

In  medio  autem  Hierusalem,  ubi  cruce  domini  superposita,  mor- 
tuus  revixit,  columna  celsa  stat,  quse  sestivo  solstitio  umbram  non 
facit;  unde  putant  ibi  mediam  esse  terram,  et  historice  dictum, 
"  Deus  ante  secula  operatus  est  salutem  in  medio  terrse."  Qua  ductus 
opinione,  Victorinus  Pictaviensis  antistes  ecclesise,  de  Golgotha 
scribens,  ita  inchoat : 

Est  locus  ex  omni  medium  quern  credimus  orbem, 

Golgotha  Judaei  patrio  cognomine  dicunt. 

Smith  Ed.  p.  31 7. 

This  belief  still  subsists,  and  the  central  column  is  repre- 
sented to  this  day  in  the  church  of  the  Holy  Sepulchre  by  a 
man  seated  with  a  lighted  candle  in  his  hand,  and  called  by 
the  Mahommedans,  El  nuss  el  dunja.  i.  e.  the  centre  of  the 
world. 

When  Amis  assures  the  bishop  that  the  distance  from 
heaven  to  earth  is  no  more  than  the  space  through  which  a 
low  whisper  may  be  heard,  we  have  an  answer  of  the  same 
kind  as  that  in  the  Demaundes  Joyous,  which  states  the  depth 
of  the  sea  from  the  surface  to  be  "  no  more  than  a  stone's 
cast."  But  here  again  the  answer  expected  was  to  be  found 
in  Beda,  whose  calculation  is  thus  given  in  the  Cursor  Mundi 
(MS.  Trin.  Coll.  fol.  4.)  : 

but  Bede  seij>  fro  erj?e  to  heuen 

is  seuen  Jxmsande  $eer  and  hundrides  seuen 

be  iornees  who  so  go  hit  may 

ffourty  myle  eueryche  day. 

The  teaching  of  the  ass's  colt  to  read  was  a  traditional 


316  SALOMON  AND  SATURN. 

joke ;  it  is  made  use  of  by  Lufontaine  in  his  tale  of  the 
Charlatan,  is  also  found  in  'The  Hundred  Merry  Tales' 
already  noticed,  and  is  humorous  enough  to  have  been  popu- 
lar. That  Amis,  in  common  with  the  great  majority  of  nar- 
rative poems  among  our  forefathers,  is  less  distinguished  for 
invention  than  the  skill  of  the  author  in  working  up  tradi- 
tional materials,  is  rendered  probable  by  other  parts  of  the 
narrative.  The  story  of  his  raising  the  wind  upon  the  head 
of  Saint  Brandane  may  be  paralleled  with  a  passage  from 
Henri  Estienne,  Apologie  pour  Herodote,  book  i.  ch.  39. 
(in  the  English  translation,  entitled  A  World  of  Wonders,  p. 
349)  : 

"  Voici  done  premierement  comme  ie  1'ai  oui  raconter  :  vn  porteur 
de  rogatons  qui  auoit  engage  ses  reliques  en  la  tauerne,  et  ne  pouuoit 
rendre  1'argent  qu'il  auoit  emprunte  dessus,  pour  les  retirer,  s'auisa 
de  ce  tour  :  C'est  que  ayant  pris  vn  charbon  en  presence  de  1'hostesse 
a  laquelle  il  deuoit  1'argent,  il  1'enueloppa  dedans  vn  beau  linge 
blanc  :  dequoi  elle  se  moqua.  Vous  moquez  vous  de  mon  charbon  ? 
(dit  il)  si  est-ce  que  ie  le  vous  ferai  baiser  auant  qu'il  soit  nuict. 
Elle  voulant  gager  qu'il  n'estoit  en  sa  puissance  de  le  lui  faire  baiser, 
Eh  bien  done,  dit  il,  gageons  la  somme  que  ie  vous  doi :  a  la  charge 
que  vous  me  rendrez  mes  reliques  si  ie  gagne.  La  gageure  faite,  ce 
gentil  moine,  qui  n'estoit  despourueu  d'esprit,  quelques  heures  apres 
vint  a  1'eglise,  ou  il  dit  au  peuple  qu'il  ne  leur  monstreroit  pas  les 
reliques  qu'il  auoit  accoustume  de  leur  monstrer,  mais  vne  bien  plus 
pretieuse.  Alors  desployant  ce  beau  linge,  monstra  ledit  charbon, 
disant,  Voyez-vous  bien  ce  charbon  ?  C'est  un  des  charbons  sur 
lesquels  le  glorieux  S.  Laurent  fut  rosti :  mais  il  y  a  bien  vn  poinct, 
c'est  que  toutes  les  filles  qui  ont  perdu  leur  pucelage,  et  toutes  les 
femmes  qui  ont  rompu  la  foy  a  leurs  maris,  n'en  doiuent  approcher : 
autrement,  elles  seroient  en  grand  danger.  Lui  ayant  dit  cela,  il  y 
auoit  grand  presse  a  baiser  ce  charbon,  les  poures  femmes  et  les 
filles  voulans  monstrer  qu'elles  sentoient  leurs  consciences  nettes. 
L'hostesse,  d'vn  coste  voyant  bien  qu'en  1'allant  baiser  elle  perdoit 
la  gageure  :  d'autre  coste,  qu'en  n'y  allant  point,  elle  se  rendoit 
suspecte  d'auoir  ioue  vn  mauuais  tour  a  son  mari,  et  qu'elle  ne  seroit 
creue  si  elle  racontoit  sa  gageure,  alia  baiser  le  babouin  apres  tous 
et  toutes  les  autres.  Ainsi  ce  bon  frere  desgagea  ses  reliques,  sans 


DER  PHAFFE  AMIS. 

rien  desbourser,  et  aiousta  cette  nouuelle  relique  aux  anciennes. 
Menot  Cordelier  (duquel  le  tesmoignage  ne  nous  doit  estre  suspect, 
veu  qu'il  estoit  du  mesme  bois  dont  estoient  faits  les  porteurs  de 
rogatons,)  ne  touche  ceste  histoire  qu'en  passant,  mais  s'accordant, 
toutes  fois,  auec  moi,  quant  a  ceste  circonstance  que  les  reliques 
estoient  demeurees  en  la  tauerne.  Voici  ses  paroles,  au  fueill.  41. 
col.  4.  Die  de  illis  qui  reliquias  suas  in  taberna  perdiderunt,  et  stipi- 
tem  inuentum  in  sudario,  loco  reliquiarum  suarum,  dixerunt  esse  quo 
beatus  Laurentius  combustus  fuerat." 

Boccaccio's  version  of  this  part  of  the  story  is  well  known 
(Decam.  vi.  10.),  and  indeed  the  whole  device  appears  to  bear 
an  Italian  character.  It  is  not  improbable  that  it  was  a  well- 
known  and  favourite  joke  against  the  friars  in  the  middle 


ages. 


Another  of  the  swindling  devices  of  a  friar,  corresponding 
at  least  in  all  its  conclusion  with  one  of  the  feats  of  Amis,  is 
related  in  ch.  39  of  the  same  book ;  but  this,  for  the  sake  of 
its  noble  and  nervous  English,  I  shall  take  leave  to  quote 
from  the  translation.  (World  of  Wonders,  fol.  ed.  1608, 
p.  345.) 

"  He,  [i.  e.  John  Menard]  in  his  book  intituled^  declaration  of  the 
order  and  state  of  the  Franciscans,  further  adds  a  very  notable  story 
recorded  by  many,  of  another  of  S.  Anthonies  treasurers,  who  burnt  a 
poor  woman's  peece  of  cloth,  making  the  world  beleeue  that  it  came 
by  S.  Anthonies  meanes,  who  did  it  to  the  end  that  he  might  be 
revenged  of  her ;  which  hapned  (as  he  saith)  in  the  country  of  Vaux, 
but  as  others  affirme  in  Calabria.  The  story  is  told  thus :  One  of 
S.  Anthonies  treasurers  trauelling  through  the  country  (with  a  good 
fellow  who  led  the  Asse  which  carried  the  wallet)  passed  by  a 
butcher's  house,  where,  as  soone  as  his  man  had  rung  the  bell,  the 
goodwife  forthwith  opened  the  doore,  and  hauing  let  them  in,  went 
to  fetch  them  a  peece  of  flesh :  in  the  meane  while  this  false  Frier 
hauing  marked  two  faire  swine  playing  together  vpon  the  dunghill, 
turning  him  at  her  returne  toward  his  knauish  companion,  said,  Is  it 
not  great  pitie  that  these  two  swine  should  die  so  suddenty?  The 
poore  woman  listening  to  his  speech,  questioned  further  with  him 
thereof.  Wherupon  the  ghostly  father  said  vnto  her,  My  good 
sister,  I  can  say  nothing,  but  that  I  am  very  sorry  that  these  two 

SALOM.  -  Y 


318  SALOMON  AND  SATURN. 

swine  should  die  so  suddenly,  and  there  is  no  man  liuing  that  can 
perceiue  it,  except  it  be  in  the  favour  of  blessed  S.  Anthony  :  howbeit 
there  were  some  hope,  if  I  had  but  two  of  the  acornes  which  our 
Priour  halloweth  euery  yeare.  The  woman  holding  vp  her  hands, 
besought  him  to  giue  her  some  of  them,  promising  not  to  be  vnmind- 
full  of  that  good  turne.  He  then  casting  his  eie  vpon  his  seruant 
(who  attended  vpon  this  trash  and  gaine  of  the  wallet)  asked  him  if 
he  had  any  of  the  acornes  left,  which  he  gaue  at  the  village  whence 
they  came  last  ?  The  fellow  hauing  sought  a  good  while,  answered 
that  he  could  find  but  two,  which  he  said  he  kept  for  theire  Asse 
which  was  often  sicke :  Though  our  Asse  should  die  (quoth  he)  yet 
must  we  pleasure  this  good  woman,  whom  I  know  to  be  well  affected 
to  our  order.  Meane  while  looking  with  a  couetous  leering  eye  at 
a  peece  of  cloth  which  lay  hard  by,  (continuing  his  speech)  he  said, 
My  good  sister,  I  am  so  perswaded  of  your  liberalitie,  that  you  will 
not  deny  me  a  peece  of  linnen  cloth  for  the  poore  sicke  folke  of  our 
Couent.  She  forthwith  offered  him  linnen  cloth  or  what  he  would 
demaund,  so  he  would  speedily  remedy  that  euill.  Then  taking 
these  two  acornes  in  his  hand,  he  called  for  a  vessell  full  of  water, 
and  cast  therein  a  little  salt ;  and  putting  off  his  cowle,  began  to 
patter  ouer  a  number  of  short  prayers  (his  man  still  answering 
Amen,  and  the  goodwife  with  her  children  being  solemnly  all  the 
while  vpon  their  knees,)  and  hauing  ended  his  deuotions,  he  beat 
the  acorns  to  powder,  and  cast  them  into  the  water,  and  stirring 
them  together  like  a  mash,  gave  them  the  swine  to  drinke,  making 
many  crosses,  and  pronouncing  as  many  blessings  ouer  their  backes, 
euer  calling  vpon  the  good  Baron  S.  Anthony  for  assistance  in  this 
miracle.  This  done,  he  told  her  that  her  swine  were  in  no  danger. 
She  therefore  to  make  good  her  promise,  changed  her  peece  of  cloth 
for  the  grandmercies  of  this  ghostly  father.  But  the  goodman  of  the 
house  (her  husband)  coming  home  shortly  after,  and  hearing  of  all 
this  pageant,  as  also  how  his  cloth  was  an  actor  therein,  taking  two 
or  three  of  his  gossips  with  him,  ranne  after  them.  The  Frier  seing 
them  comming  a  farre  off,  with  staues  vpon  their  necks,  was  amazed 
like  a  cutpurse  taken  in  the  fact :  howbeit  he  thought  it  his  best 
course  to  take  an  house  (which  was  somewhat  neare)  into  which  his 
man  ran,  and  secretly  conueyed  thence  two  quicke  coals,  which  he 
folded  vp  in  the  cloth :  and  hauing  so  done,  they  passed  on  their 
way,  as  though  they  mistrusted  nothing.  Anone  the  butcher  ouer- 
tooke  him,  and  laying  hold  of  his  hood  (after  a  rude  and  rough 
manner)  asked  him  for  his  cloth,  calling  him  theefe,  with  many  other 


DER  PIIAFFE  AMIS.  319 

threatening  words.  Sir,  quoth  the  Frier  (very  mildly),  You  shall 
have  it  with  all  my  heart ;  and  God  forgiue  you  this  wrong  you 
offer  me,  in  taking  that  from  mee  which  was  given  me  in  recompence 
of  a  great  good  turne  done  at  your  house  :  it  grieueth  me  not  that 
you  take  away  my  cloth,  yet  I  trust  the  glorious  Baron  Saint  Anthony 
will  worke  some  wonder,  and  that  shortly,  to  teach  you  how  you 
intreat  the  faithful  seruants  and  friends  of  God.  The  butcher  nothing 
regarding  vaine  wordes,  returned  backe,  very  iocund  that  he  had 
gotten  his  cloth  againe.  Howbeit  he  was  not  gone  a  bowshoote 
from  the  Frier,  but  he  smelt  the  burning  of  some  thing,  and  saw  a 
smoke  round  about  him  ;  whereat  he  and  his  fellowes  were  so 
amazed,  that  they  cast  downe  the  cloth,  and  cried  aloud,  S.  Anthony 
the  hermite,  S.  Anthony  of  Padua.  Which  when  the  Frier  and  his 
varlet  heard,  they  came  running  to  them  like  slie  merchants  with 
demure  countenances ;  his  man  presently  putting  out  the  fire,  and 
the  Frier  discharging  a  number  of  blessings  ouer  the  heads  of  these 
simple  suppliants  (being  on  ther  knees)  instantly  crying  him  and  the 
good  Saint  mercy,  till  they  were  euen  hoarse  withall.  These  thing? 
thus  passed  ouer,  he  carried  them  to  the  parish  Church  to  Masse, 
where  the  cloth  being  vnfolded  and  well  viewed  (for  so  the  story 
saith)  it  was  solemnly  auowed  for  a  miracle.  And  it  was  inioyned 
the  poore  butcher  in  way  of  penance,  to  accompany  the  Frier 
throughout  all  Calabria  to  witnesse  this  wonder ;  who  by  this  meanes 
did  not  onely  recouer  his  cloth  againe,  but  gathered  a  round  summe 
of  money  (euery  man  thinking  himselfe  happie  that  gaue  him  any 
thing  :)  whereas  the  poore  butcher  lost  not  only  his  cloth,  but  was 
further  endomaged  as  well  with  the  expence  of  his  iourney  as  the 
intermission  of  his  trade." 

This  story  of  the  cloth  is  also  related -in  Amis,  1.  1029- 
1164.  But  to  return  for  a  while  to  the  questions  and  answers 
of  the  dialogue.  The  Gesta  Romanorum,  whose  tales  are  so 
constantly  reproduced  in  the  middle  ages,  and  in  all  lands, 
will  furnish  us  here  also  with  a  probable  source  of  most  of 
Amis's  replies.  In  a  Harleian  MS.  of  what  Mr.  Douce  calls 
the  second  Gesta  Romanorum,  the  twenty-fifth  story  relates 
that  a  knight  being  tried  with  difficult  questions  by  a  Roman 
emperor,  arid  compelled  to  answer  on  pain  of  death,  saves 

Y  2 


320  SALOMON  AND  SATURN. 

himself  by  the  ingenuity  of  his  replies.  I  give  the  whole 
story  from  a  MS.  Bibl.  Publ.  Cantab.  Ss.  6.  1.  fol.  144,  in 
which  MS.,  containing  thirty-nine  stories,  it  stands  as  the 
thirty-fifth.  [MS.  A.D.  1449.] 

Andronicus  in  civitate  Romana  regnauit  potens  valde  in  potentia, 
qui  habebat  militem  sub  se,  nomine  Senicium,  qui  ex  inuidia  grauiter 
vexatus  et  coram  imperatore  accusatus,  verumptamen  iustus  erat. 
Quando  cum  imperator  legitimam  causam  contra  eum  inuenire  non 
posset,  hoc  cum  vidisset,  cogitabat,  quomodo  eum  grauare  poterat ; 
vocauit  eum  et  ait  ei,  karissime,  volo  ut  mini  respondeas  ad  quasdam 
questiones  sub  pena  vite  tue.     At  ille,  Domine,  in  quantum  scio  et 
potero,  vestram  voluntatem  adimplebo.     Ait  Imperator;  Quantum 
distat  celum  ab  inferno  ?  hec  est  prima  questio.     Ait  ille,  Quantum 
suspirium  distat  a  corde.     Secunda  questio  :  Quanta  est  profunditas 
maris  ?     At  ille,  Quantum  est  lapidis  iactus.     Tercia  questio  :  Quot 
lagerie  aque  salse  sunt  in  mari  ?     Ait  ille,  Obturentur  omnes  exitus 
aque  recentis,  et  tune  dicam  tibi.     Quarta  questio :  De  quo  minis- 
terio  sunt  plures  homines  ?     At  ille,  De  medicina.     Quinta  questio  : 
De  quo  sunt  plures  et  pauciores  ?    At  ille,  Paparum.    Ait  imperator, 
Confundet  eum  sexta  questio  :  Quot  diete  sunt  in  circuitu  mundi  ? 
At  ille,  Tantum  vna.     Septima  :  Que  est  deferentia  inter  pauperem 
et  diuitem  ?     At  ille,  Tantum  diuitie.     Imperator  cum  hec  audisset, 
ait :  ad  primam  questionem  respondisti,  quod  tantum  distat  celum  ab 
inferno  sicut  suspirium  a  corde  ;  die  mihi  quomodo  poterit  hoc  esse  ? 
At  ille,  Quia  in  ictu  oculi  suspirium  procedit  a  corde,  sic  anima 
beata  a  carne  exuta  statim  celum  penetrat,  anima  dampnata  statim 
ad  infernum  descendit.     Ait  Imperator ;  Quomodo  est  profunditas 
maris  sicut  iactus  lapidis  ?     At  ille,  omne  ponderosum  naturaliter 
descendit,  et  quia  lapis  est  ponderosus,  idcirco  ad  profunditates  maris 
descendit ;    si  lapis    essem,   ad   profunditatem  maris   descenderem, 
et  tune  nudam  veritatem  vobis  denunciarem.     Ait  Imperator  quo- 
modo si  omnes  aque  exitus  recentis  obturarentur  ?     At  ille,  si  hoc 
faceres,  dicam  quot  lagene  aque  salse  sunt  in  mari.     At  ille,  Hoc 
michi  est  impossibile.     At  ille,  Et  mihi  simili  modo  diuinare.     Ait 
Imperator;  Et  quomodo  Medicina?     At  ille,  non  est  homo  super 
terram  qui  aliquando  est  infirmus,  et  quibus*  attemptat  medicinam. 

*  So  the  MS.,  but  may  it  not  be  qui  non  ? 


DER  PHAFFE  AMIS.  321 

Ait  Imperator ;  Et  quid  de  Papa  ?  At  ille,  Deus  vnus  est,  et  idcirco 
vnum  vicarum  constituit.  [Ait  Imperator*;]  Et  de  dieta,  quis  facit 
earn  ?  Respondit  miles  ;  Sol,  qui  circuit  vniversum  mundum  omni 
die.  Ait  Imperator;  Vade  in  pace  :  responsiones  te  a  morte  libera- 
ueruntf« 

Here  then  we  have,  as  in  Amis,  Beryn  and  the  c  Dictes/ 
the  device  of  requiring  the  rivers  to  be  stopped  that  the  salt 
waters  of  the  sea  may  be  fairly  measured.  The  distance  of 
heaven  from  hell  answers  to  the  question  in  Amis  as  to  the 
height  of  heaven  above  the  earth,  though  the  answer  varies. 
The  depth  of  the  sea,  and  the  answer,  are  the  fourth  number 
of  the  Demaundes  Joyous  ;  and  the  sixth  question,  which 
was  to  be  quite  unanswerable,  is  found  in  the  well-known 
ballad  of  the  King  and  the  Abbot  of  Canterbury  [Percy  Rel. 
vol.  i.  p.  347]  : 

Now  secondly  tell  me,  without  any  doubt, 
how  soone  I  may  ride  this  whole  world  about. 

You  must  rise  with  the  sun,  and  ride  with  the  same, 
until  the  next  morning  he  riseth  againe ; 
and  then  your  grace  need  not  make  any  doubt, 
but  in  twenty-four  hours  you  '11  ride  it  about. 

The  King  he  laughed,  and  swore  by  St.  Jone, 
I  did  not  think  it  could  be  gone  so  soone ! 

But  it  is  found  also  in  the  somewhat  less  known  ballad  of 
King  Olfrey  and  the  Abbot,  printed  in  the  "  Collection  of 
Old  Ballads,"  1723,  three  little  volumes  of  great  rarity: 

Then  touching  how  to  go  the  world  about : 

in  twice  twelve  hours,  as  you  may  see, 

the  sun  doth  take  its  speedy  course  about, 

so  speedy  as  it  may  be ; 

if  you  about  the  world  would  go, 

in  twice  twelve  hours  you  may  do  so ; 

and  this  is  the  second  riddle  you  know. 

Vol.  ii.  p.  38. 


*  The  words  in  brackets  are  wanting  in  the  MS. 

t  I  find  that  a  small  portion  of  this  is  printed  in  the  Rev.  C.  Swan's 
Ed.  of  the  Gesta,  Intr.  Ixxv. 


322  SALOMON  AND  SATURN. 

Before  I  dismiss  Amis,  and  the  stories  connected  therewith, 
I  would  call  attention  to  the  resemblance  existing  between 
them  and  some  portions  of  a  book  which  was  once  very 
popular  in  the  north  of  Europe ;  I  mean  Eulenspiegel,  trans- 
lations from  which  were  current  in  various  lands*.  The 
curing  the  sick,  the  swindling  trick  by  means  of  the  unpainted 
wall,  and  the  adventure  of  the  relique,  are  common  to  both 
Amis  and  this  book.  But  what  is  perhaps  more  interesting 
is  the  fact,  that  in  the  English  copy,  and  in  the  second  chapter 
of  the  French  version  (ed.  Troyes,  1714),  the  answers  given 
by  Eulenspiegel  to  a  traveller  agree  letter  for  letter  with 
those  given  by  Marcolf  to  Salomon.,  when  visited  in  his  hut 
by  the  latter.  The  German  version  however  knew  well 
enough  that  these  questions  and  answers  belonged  of  right  to 
another  tale,  and  they  are  therefore  not  admitted  into  it. 


BED^E  COLLECTANEA  ET  FLORES. 

The  following  strange  collection,  which  appeared  in  the 
folio  edition  of  Beda  (Colon.  Agrip.  1612,  8  vols.  fol.  vol.  3) 
under  the  title  of  "  Bedae  Collectanea  et  Flores,"  is  connected 
with  the  subject  of  the  foregoing  remarks. 


Die  mihi  quaeso,  quae  est  ilia  mulier,  quae  innumeris  filiis 
vbera  porrigit,  quae  quantum  sucta  fuerit  tantum  iriundat  ? — 
Mulier  ista  est  Sapientia. 

Die  mihi  vbi  sit  anima  hominis,  quando  dormiunt  homines  ? 
— In  tribus  locis :  aut  in  corde,  aut  in  sanguine,  aut  in 
cerebro. 


*  One  of  the  earliest  books  printed  was  this  Eulenspiegel,  both  in  France, 
and  in  England  under  the  title  of  Howleglas.  (W.  Copeland.)  It  appeared 
in  Danish  (no  date,  etc.)  by  the  name  of  Ugelspegel. 


BED.E  COLLECTANEA  ET  FLORES.  323 

Die  mihi  quis  primus  finxit  literam  ? — Mercurius  gigas. 

Quid  primum  a  Deo  processit  ? — Verbum  hoc,  Fiat  lux. 

Qui  sunt  natij  et  non  sunt  mortal  ? — Enoch  et  Elias. 

Die  mihi  quis  primus  obtullt  holocaustum  Deo? — Abel 
agnum. 

Die  mihi  quae  prlma  fuit  alma  ? — Maria  soror  Aaron. 

Vel  quae  prima  vidua  ? — Dina  filia  Jacob. 

Die  mihi  quis  primus  excogitavit  aratrum  ? — Cham,  filing 
Noe. 

Vel  quis  plantauit  uineam*? — Melchisedech. 

In  novo  ? — Petrus  et  Jacobus  frater  Domini. 

Quis  primus  fuit  diaconus  ? — Stephanus. 

Die  mihi,  qui  sunt  filii,  qui  uindicauerunt  patrem  in  vtero 
matris  suae  ? — Filii  viperae. 

Die  mihi  quae  est  terra,  quam  non  vidit  sol  neque  ventus, 
nisi  vna  hora  diei ;  nee  antea,  nee  postea  ? — Terra  per  quam 
exiit  populus  Israel  in  mari  rubro. 

Die  mihi  quis  primus  prophetauit  ? — Adam  quando  dixit : 
Hoc  mine  os  ex  ossibus  meis,  et  caro  de  carne  mea. 

Die  mihi  quae  est  ilia  res,  quae  cum  augetur,  minor  erit ;  et 
dum  minuitur,  augmentum  accipit  ? 

Die  quot  annos  vixit  primus  parens  Adam  ? — Noningentos 
triginta. 

Qui  sunt  tres  amici  et  inimici,  sine  quibus  vivere  nemo 
potest  ? — Ignis,  aqua  et  ferrum. 

Quid  est  malum? — Corruptio  boni. 

Quid  est  mors  ? — Absentia  uitae. 

Die  mihi  nomina  duorum  latronum  qui  cum  Jesu  simul 
crucifixi  sunt? — Matha  et  Joca.  Matha  credidit,  Joca  negauit 
vitam,  mortem  elegit. 

Die  mihi  nomen  illius  divitis,,  qui  loquitur  ad  Abraham  ex 
profunditate  inferni  ? — Dico  tibi,  Tantalus  est. 

*  An  obvious  omission  :  [Noe.     Quis  primus  fuit  presbyter  ?] 


324  SALOMON  AND  SATURN. 

Die  mihi  nomen  illius  militis,  qui  punxit  latus  Domini 
nostri  Jesu  Christi  ? — Dico  tibi,  Leorrius  dictus  est. 

Die  mihi  quot  patres  sunt  in  hoc  seculo  ? — Dico  tibi,  tres  : 
pater  coelestis,  pater  terrenus,  pater  in  doctrina. 

Die  mihi  quot  sensus  hominis  sunt? — Dico  tibi,  decem  : 
visus,  auditus,  gustus,  tactus,  odor,  sapor,  amor,  tremor, 
mutatio  et  locutio. 

Die  mihi  quot  vitae  sanctis  leguntur  ? — Tres  :  vita  praesens, 
vita  in  bonis  operibus,  et  vita  aeterna  futura. 

Die  mihi  quot  mortes  peccatoribus  reputantur  ? — Mors  in 
peccato,  et  separatio  animae  et  corporis,  et  mors  poenae. 

Die  mihi  quae  genera  sunt  baptismi  ? — Tria :  primum, 
baptismus  est  quo  sordes  peccatorum  per  regenerationis 
lauacrum  abluuiitur :  secundum,  quo  quisque  sanguine  suo 
per  martyrium  baptizatur  :  tertium,  baptismus  lachry- 
marum. 

Die  mihi  quae  est  ilia  res  quae  coelum  totamque  terram 
repleuit,  syluas  et  surculos  confririgit,  omniaque  fundamenta 
conculit ;  sed  nee  oculis  uideri  aut  manibus  tangi  potest  ?- 

Die  mihi  tres  victorias  ignis. — Prima  victoria,  in  qua  appa- 
ruit  spiritus  sanctus :  secunda,  quae  eleuauit  Eliam :  tertia, 
quae  comburit  peccatores  et  terram  in  die  judicii. 

Die  mihi  tres  victorias  venti. — Prima  victoria,  inflat  et  non 
videtur  :  secunda,  sanctificauit  mundum  post  diluuium  :  tertia, 
non  comburetur  in  die  judicii. 

Die  mihi,  vtrum  altius  coelum  quam  terra? — Altior  terra, 
qui  in  coelo  est,  Elias  et  Enoch. 

Die  mihi  quae  prima  interrogatio  fuit :  in  corpore  ne,  an  in 
spiritu,  vel  in  quo  loco? — In  callida  suggestione  serpentis  ad 
mulierem,  quando  dixit  in  paradiso,  Quare  praecepit  vobis 
Deus,  vt  non  comederetis  de  ligno  hoc  ? 

Die  mihi,  vnde  fugit  dies  ante  noctem,  et  nox  vbi  currit,  et 
in  quo  loco  vterque  requiescit  ? — In  sole  requiescit  dies  et 
nube  nox. 


BED.E  COLLECTANEA  ET  FLORES.  325 

Die  mihi,  vbi  sedit  Deus>  quando  creauit  coelum  et  terrain  ? 
— Super  pennas  ventorum. 

Quot  sunt  flumina  Paradysi  ? — Quatuor  :  Phison,  Geon, 
Tigris,  Euphrates.  Lac,  inel,  uinuin  et  oleum. 

Aquae  mundi  quot  sunt  ? — Duae.     Sal  et  aqua. 

Ubi  est  memoria? — In  sensu. 

Vbi  est  sensus  ? — In  cerebro.  Cui  non  datur  sensus  non 
datur  et  cerebrum. 

Die  tres  dies  inuestigales. — Lex  in  vtero  Moysi :  et  Jo- 
hannes in  vtero  Elizabeth :  et  Christus  in  vtero  Mariaa. 

Quis  lapis  pulchrior  et  durior  sole? — Lapis  quern  repro- 

bauerunt  aedificantes,  id  est,  Christus. 

***** 

Duo  prophetae,  quorum  alter  prophetauit  post  mortem, 
alter  uero  ante  natiuitatem,  sunt  Samuel  et  Johannes. 

Quid  est,  quod  mater  me  genuit,  et  mox  eadem  gignetur  a 

me? 

***** 

Die  mihi  quis  homo  qui  non  natus  est  et  mortuus  est,  at- 
que  in  vtero  matris  suee  post  mortem  baptizatus  est? — Adam. 

Quis  vir  mortuus  bis  et  semel  natus  est  ? — Lazarus  quern 
suscitauit  Jesus. 

Quis  bis  natus  et  bis  mortuus  ? 

5f>  5JC  SJC  5fC  5js 

Quis  homo  qui  mortuus  est,  nee  sepultus,  nee  putredinem 
habuit  carnis  ? 

***** 

«- 

Quot  filios  habuit  Adam  ? — Triginta  filios  et  triginta  filias. 
Aliter.  Filiorum  Adam  computatio,  vt  alii  dicunt,  sexaginta 
duo  :  et  filiarum  computatio  quinquaginta  tres  sunt. 

Quot  anrios  vixit  Abraham  ? — Centum  octoginta  quinque. 

Quis  primus  mortuum  suscitauit? — Helias. 

Vbi  eum  suscitauit  ? — In  Galgala. 

Quot  genera  volucrum  pennata  sunt? — Triginta  septem. 

Quot  genera  serpentum  ? — Triginta  sex. 


326  SALOMON  AND  SATURN. 

Quis  primus  princeps  factus  est?  —  Ninus  filius  Beli. 

Quee  priaia  ciuitas?  —  Niniue. 

Quis  earn  aedificauit?  —  Ninus. 

Quis  primus  Imperator  factus  est  ?  —  Sauul. 

Quot  sunt  prouinciae  ?  —  Centum  et  triginta. 

?J^  <|s  ?|^  5y*  ^^ 

Septuaginta  duas. 

Die  quid  est  aurum  ?  —  Mancipium  mortis. 

Quid  est  argentum  ?  —  Inuidiae  locus. 

Quid  est  ferrum  ?  —  Omnis  artis  instrumentum. 

Qui  sunt  qui  saniapotant?  —  Qui  sua  negotia  curant. 

Die  a  qua  ratione  homo  lassus  non  fit.  —  Lucrum  faciendo. 

Die  quid  est  longissimum  ?  —  Spes  vel  cogitatio. 

Quid  est  regi  et  misero  commune  ?  —  Nasci  et  mori. 

Quid  est  optimum  et  pessimum  ?  —  Verbum. 

Quid  est  quod  alii  placet,  alii  displicet  ?  —  Vita. 

Die  mihi  quot  modis  dicitur  omne  quod  dicitur.  —  Quatuor  : 
aut  bonum  bene,  aut  malum  male,  aut  bonum  male,  aut  malum 
bene. 

Cur  homo  nouissime  factus  est?  —  Quia  maioris  honoris  est. 

Qu83  sunt  tria  muta  quae  vocant  sapientiam  in  corde  homi- 
nis  ?  —  Est  mens,  oculus  et  litera. 

Vidi  filium  inter  qvatuor  fontes  nutritum.  Uiuus  si  fuit 
disrupit  montes.  Si  mortuus  fuit  signauit  uiuos. 

Vidi  bipedem  super  tripodem  sedentem.  Cecidit  bipes, 
corruit  tripes. 

Adam  uixit  xv  annos  in  paradiso,  Eua  xiv,  alii  dicunt^'ii, 
sine  uxore  xi  dies.  Die  sexto  manducauit  Adam  de  hVno 

£2 

scientiae  boni  et  mali  xii°  anno  aetatis  suae. 


FINIS. 


PRINTED  BY  RICHARD  AND  JOHN  E.  TAYLOR, 
RED  LION  COURT,  FLEET  STREET. 


M. 

LFRIC  SOCIETY. 

No.  8. 

ANGLO-SAXON  DIALOGUES 

OF 

SALOMON  AND  SATURN. 


BY  JOHN  M.  KEMBLE,  M.A. 

COBRKSPONDING    MEMBER    OP    THB    ROYAL    ACADEMY    OF    SCIENCES    AT 

BERLIN,  ETC.  ETC.  ETC. 


PART  I. 


LONDON: 

PRINTED  FOR  THE  ^ELFRIC  SOCIETY. 

MDCCCXLV. 


PRINTED  BY  RICHARD  AND  JOHN  E.  TAYLOE,  RED  LION  COUUT,   FLEET  STREBT, 


WORKS  PUBLISHED. 

Part  I.,  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J.  M.  KEMBLE,  ESQ.,  M.A. 

Parts  I.  II.  III.  IV.  and  V.  of  the  HOMILIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  Vol.  I.  and  Part  VI.,  being 
Part  I.  of  Vol.  II.  of  THE  HOMILIES  OF  ^LFRIC,  edited  by 
BENJAMIN  THORPE,  ESQ.,  F:S.A. 

Part  I.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN. 


WORKS  IN  IMMEDIATE  PREPARATION. 
Part  VII.  of  the  HOMILIES, 

Part  II.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
&c. 

Part  II.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN. 

ST.  ETHELWOLD'S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY, ESQ.,  Fellow  of  Brasenose  College,  Oxford. 


J3LFRIC  SOCIETY. 


No.  13. 


ANGLO-SAXON  DIALOGUES 


OF 


SALOMON  AND  SATURN. 


BY  JOHN  M.  KEMBLE,  M.A. 

CORRF.SPONDIKG    MEMBER    OF    THE    ROYAL    ACADEMY    OF    SCIENCES    AT    BERLIN. 
AND    MEMBER    OF    THE    ROYAL    ACADEMY  "OF    MUNICH. 


PART  II. 


LONDON: 
PRINTED  FOR  THE  ^LFRIC  SOCIETY. 

MDCCCXLVIl. 


PRINTED  BY  RICHABD  AND  JOHN  E.  TAYLOR,  RED  LION  COURT,  FLEET  STREET. 


WORKS  PUBLISHED. 

Part  I.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J.  M.  KEMBLE,  ESQ.,  M.A. 


N-     I 


Parts  I.  II.  III.  IV.  and  V.  of  the  HOMILIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  Vol.  I.,  and  Parts  VI.  VII. 

VIII.   IX,   and    X.,    being   Vol.   II.  of   THE    HOMILIES    OF 
^ELFRIC,  edited  by  BENJAMIN  THORPE,  ESQ.,  F.S.A. 

Parts  I.  and  II.  of  the  ANGLO-SAXON  DIALOGUES  OF 
SALOMON  AND  SATURN,  edited  by  J.  M.  KEMBLE,  ESQ., 
M.A. 


WORKS  IN  IMMEDIATE  PREPARATION. 

Part  III.  of  the  ANGLO-SAXON  DIALOGUES  OF  SALO- 
MON AND  SATURN.  (Nearly  Ready.) 

Part  II.  of  the   POETRY  OF   THE  VERCELLI  CODEX, 

&c.     (In  the  Press.) 

ST.  ETHELWOLD'S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY, ESQ.,  Fellow  of  Brasenose  College,  Oxford. 


.ELFRIC  SOCIETY. 


No.  14. 


ANGLO-SAXON  DIALOGUES 


OF 


SALOMON  AND  SATURN. 


BY  JOHN  M.  -KEMBLE,  M.A. 

CORRESPONDING   MEMBER   OF   THE   ROYAL   ACADEMY   OF    SCIENCES   AT   BERLIN, 
AND    MEMBER   OF   THE   ROYAL   ACADEMY   OF   MUNICH. 


PART  III. 


LONDON: 

PRINTED  FOR  THE  ^ELFRIC  SOCIETY. 

MDCCCXLVIII. 


PRINTED  BY  K1CHARD  AND  JOHN  E.  TAYLOR,  BED  LION  COURT,  FLEET  STREET. 


C      >      J 


WORKS  PUBLISHED. 

Part  I.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
comprising  THE  LEGEND  OF  ST.  ANDREW,  edited  by 
J.  M.  KEMBLE,  ESQ.,  M.A. 

Parts  I.  II.  III.  IV.  and  V.  of  the  HOMILIES  OF  THE  AN- 
GLO-SAXON CHURCH,  forming  Vol.  I.,  and  Parts  VI.  VII. 
VIII.  IX.  and  X.,  being  Vol.  II.  of  THE  HOMILIES  OF 
^LFRIC,  edited  by  BENJAMIN  THORPE,  ESQ.,  F.S.A. 

Parts  I.  and  II.  of  the  ANGLO-SAXON  DIALOGUES  OF 
SALOMON  AND  SATURN,  edited  by  J.  M.  KEMBLE,  ESQ., 
M.A. 


WORKS  IN  IMMEDIATE  PREPARATION. 

Part  II.  of  the  POETRY  OF  THE  VERCELLI  CODEX, 
&c.  (In  the  Press.} 

REGUL7E  INCLUSARUM:  THE  ANCREN  REWLE.  A 
Treatise  on  the  Rules  and  Duties  of  Monastic  Life,  in  the  Anglo- 
Saxon  Dialect  of  the  xiij.  century,  addressed  to  a  Society  of  Ancho- 
rites, being  a  translation  from  the  Latin  Work  of  Simon  de  Ghent, 
Bishop  of  Salisbury.  To  be  edited  from  MSS.  in  the  Cottonian 
Library,  British  Museum,  with  an  Introduction,  Glossarial  Notes, 
&c.,  by  the  Reverend  JAMES  MORTON,  B.D.,  Prebendary  of 
Lincoln. 

ST.  ETHELWOLD'S  ANGLO-SAXON  VERSION  OF 
THE  RULE  OF  ST.  BENEDICT,  edited  by  W.  E.  BUCK- 
LEY, ESQ.,  Fellow  of  Brasenose  College,  Oxford. 


/ 


ro 


CO 

£ 

O 


Salomon  and  Saturn. 

The  dialogue  of  Salomon 
and  Saturnus. 


PR 

177 
.A12 


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